Appendix

APPENDIX.

A Summary Representation of the Nature and Reason of that Faith wherewith we believe the Scripture to be the Word of God, with some Attestations given unto the Substance of what has been delivered concerning it, shall give a Close to this Discourse. As to the first Part of this Design, the Things that follow are proposed.

1. Unto the Enquiry, on what Grounds or for what Reason we believe the Scripture to be the Word of God, many Things are supposed, as on all hands agreed upon, whose Demonstration or Proof belongs not unto our present Work. Such are,

1. The Being of God, and his Self-subsistence, with all the Essential Properties of his Nature.

2. Our Relation unto him and Dependence on him, as our Creator, Benefactor, Preserver, Judge, and Rewarder, both as unto Things Temporal, and Eternal. Wherefore,

3. The [⟨ in non-Latin alphabet ⟩], whatever may be known of God by the Light of Nature, whatever is manifest in or from the Works of Creation or Providence, and necessary Actings of Conscience, as to the Being, Rule and Authority of God, is supposed as acknowledged in this Enquiry.

4. That beyond the Conduct and Guidance of the Light of Nature, that Men may live unto God, believe and put their Trust in him, according to their Duty, in that Obedience which he requires of them, so as to come unto the Enjoyment of Him, a Supernatural Revelation of his Mind and Will unto them, especially in that Condition wherein all Mankind are since the Entrance of Sin, is necessary.

5. That all those unto whom God has granted Divine Revelations immediately from Himself, for their own use, and that of all other Men unto whom they were to be communicated, were infallibly assured that they came from God, and that their Minds were no way imposed on in them.

6. That all these Divine Revelations, so far as they are any way necessary to guide and instruct Men in the true Knowledge of God, and that Obedience which is acceptable unto him, are now contained in the Scriptures, or those Books of the Old and New Testament which are commonly received and owned among all Sorts of Christians.

These Things I say are supposed unto our present Enquiry, and taken for granted; so as that the Reader is not to look for any direct Proof of them in the preceding Discourse. But on these Suppositions it is alleged and proved,

1. That all Men unto whom it is duly proposed as such, are bound to believe this Scripture, these Books of the Old and New Testament, to be the Word of God; that is to contain and exhibit an Immediate Divine, Supernatural Revelation of his Mind and Will, so far as is any way needful that they may live unto him; and that nothing is contained in them, but what is of the same Divine Original.

2. The Obligation of this Duty of thus Believing the Scripture to be the Word of God, arises partly from the Nature of the Thing itself, and partly from the especial Command of God. For it being that Revelation of the Will of God, without the Knowledge whereof, and Assent whereunto, we cannot live unto God as we ought, nor come unto the enjoyment of him; it is necessary that we should believe it unto those Ends; and God requires it of us, that so we should do.

3. We cannot thus believe it in a way of Duty, but upon a sufficient Evidence and prevalent Testimony that so it is.

4. There are many cogent Arguments, Testimonies, and Motives to persuade, convince, and satisfy unprejudiced Persons, that the Scripture is the Word of God, or a Divine Revelation, and every way sufficient to stop the Mouths of Gainsayers, proceeding on such Principles of Reason, as are owned and approved by the Generality of Mankind. And Arguments of this Nature may be taken from almost all Considerations of the Properties of God, and his Government of the World, of our Relation unto him, of what belongs unto our present Peace, and future Happiness.

5. From the Arguments and Testimonies of this Nature, a firm Persuasion of Mind defensible against all Objections, that the Scripture is the Word of God, may be attained; and that such, as that those who live not in Contradiction unto their own Light and Reason through the Power of their Lusts, cannot but judge it their Wisdom, Duty, and Interest to yield Obedience unto his Will as revealed therein.

6. But yet that Persuasion of Mind which may be thus attained, and which rests wholly upon these Arguments and Testimonies, is not entirely that Faith wherewith we are obliged to believe the Scripture to be the Word of God in a way of Duty. For it is not to be merely Human, how firm soever the Persuasions in it may be, but Divine and Supernatural, of the same kind with that whereby we believe the things themselves contained in the Scripture.

7. We cannot thus believe the Scripture to be the Word of God, nor any Divine Truth therein contained, without the effectual Illumination of our Minds by the Holy Ghost. And to exclude the Consideration of his Work herein is to cast the whole Enquiry out of the Limits of Christian Religion.

8. Yet is not this Work of the Holy Spirit in the Illumination of our Minds, whereby we are enabled to believe in a way of Duty with Faith Supernatural and Divine, the Ground and Reason why we do believe, or the Evidence whereon we do so, nor is our Faith resolved thereinto.

9. Whereas also there are sundry other Acts of the Holy Spirit in and upon our minds, establishing this Faith against Temptations unto the contrary, and further ascertaining us of the Divine Original of the Scripture, or testifying it unto us; yet are they none of them severally, nor all of them jointly, the formal Reason of our Faith, nor the Ground which we believe upon. Yet are they such as that as without the first Work of Divine Illumination we cannot believe at all in a due manner; so without his other consequent Operations we cannot believe steadfastly against Temptations and Oppositions. Wherefore,

10. Those only can believe the Scripture aright to be the Word of God in a way of Duty, whose minds are enlightened, and who are enabled to believe by the Holy Ghost.

11. Those who believe not are of two Sorts, for they are either such as oppose and gainsay the Word as a cunningly devised Fable; or such as are willing without prejudice to attend unto the consideration of it. The former Sort may be resisted, opposed, and rebuked by external Arguments, and such moral Considerations as vehemently persuade the Divine Original of the Scripture, and from the same Principles may their mouths be stopped as to their Cavils and Exceptions against it. The other Sort are to be led on unto believing by the Ministry of the Church in the dispensation of the Word itself, which is the Ordinance of God unto that purpose. But,

12. Neither sort do ever come truly to believe, either merely induced thereunto by force of moral Arguments only, or upon the Authority of that Church by whose Ministry the Scripture is proposed unto them to be believed. Wherefore,

13. The formal Reason of Faith Divine and Supernatural whereby we believe the Scripture to be the Word of God in the way of Duty, and as it is required of us, is the Authority and Veracity of God alone, evidencing themselves unto our Minds and Consciences in and by the Scripture itself. And herein consists that Divine Testimony of the Holy Ghost, which as it is a Testimony gives our Assent unto the Scriptures the general nature of Faith, and as it is a Divine Testimony gives it the especial nature of Faith Divine and Supernatural.

14. This Divine Testimony given unto the Divine Original of the Scripture in and by itself whereinto our Faith is ultimately resolved, is evidenced and made known, as by the Characters of the infinite Perfections of the Divine Nature that are in it and upon it; so by the Authority, Power and Efficacy over and upon the Souls and Consciences of Men, and the Satisfactory Excellency of the Truths contained therein, wherewith it is accompanied.

15. Wherefore although there be many cogent external Arguments whereby a moral steadfast Persuasion of the Divine Authority of the Scriptures may be attained, and it be the principal Duty of the true Church in all Ages to give Testimony thereunto, which it has done successively at all times since first it was intrusted with it; and so although there be many other Means whereby we are induced, persuaded, and enabled to believe it, yet is it for its own sake only, efficaciously manifesting itself to be the Word of God, or upon the Divine Testimony that is given in it and by it thereunto, that we believe it to be so with Faith Divine and Supernatural.

Corollary. Those who either deny the necessity of an internal subjective Work of the Holy Ghost enabling us to believe, or the objective Testimony of the Holy Spirit given unto the Scripture in and by itself, or do deny their joint concurrence in and unto our Believing, do deny all Faith properly Divine and Supernatural.

This being the Substance of what is declared and pleaded for in the preceding Treatise; to prevent the Obloquy of some, and confirm the Judgment of others, I shall add the Suffrage of Ancient and Modern Writers given unto the principal Parts of it, and whereon all other things asserted in it do depend.

Clemens Alexandrinus discourses at large unto this purpose, Stromata 7. [⟨ in non-Latin alphabet ⟩]. We have the Lord himself for the Principle or Beginning of Doctrine, who by the Prophets, the Gospel, and blessed Apostles, in various manners and by divers degrees goes before us, or leads us unto knowledge. [This is that which we lay down as the Reason and Ground of Faith, namely, the Authority of the Lord himself instructing us by the Scriptures.] So he adds; [⟨ in non-Latin alphabet ⟩]. And if any one suppose that he needs any other Principle, the Principle will not be kept. [that is, if we need any other Principle whereinto to resolve our Faith, the Word of God is no more a Principle unto us.] But he who is faithful from himself is worthy to be believed in his Sovereign Writing and Voice, which as it appears is administered by the Lord for the benefit of men. And certainly we use it as a Rule of judging for the invention of things. But whatever is judged, is not credible or to be believed until it is judged; and that is no Principle which stands in need to be judged. The Intention of his Words is, that God who alone is to be believed for himself, has given us his Word as the Rule whereby we are to judge of all things. And this Word is so to be believed, as not to be subject unto any other Judgment; because if it be so it cannot be either a Principle or a Rule. And so he proceeds; [⟨ in non-Latin alphabet ⟩]. Wherefore it is meet that embracing by Faith the most sufficient indemonstrable Principle, and taking the Demonstrations of the Principle from the Principle itself, we are instructed by the Voice of the Lord himself unto the acknowledgment of the Truth. In few Words he declares the Substance of what we have pleaded for. No more do we maintain in this Cause, but what Clemens does here assert; namely, that we believe the Scripture for itself, as that which needs no antecedent or external Demonstration; but all the Evidence and Demonstration of its Divine Original is to be taken from itself alone; which yet he further confirms, [⟨ in non-Latin alphabet ⟩]. For we would not attend or give credit simply to the definitions of Men, seeing we have right also to define in contradiction unto them. And seeing it is not sufficient merely to say or assert what appears to be Truth, but to beget a belief also of what is spoken, we expect not the Testimony of Men, but confirm that which is enquired about with the voice of the Lord, which is more full and firm than any Demonstration, yea which rather is the only Demonstration. —Thus we taking our Demonstrations of the Scripture out of the Scripture, are assured by Faith, as by Demonstration. And in other places, as Stromata 4. he plainly affirms that the way of Christians was to prove the Scripture by itself, and all other things by the Scripture.

Basilius speaks to the same purpose on Psalm 115. [⟨ in non-Latin alphabet ⟩]. Faith which draws the Soul to assent above all methods of Reasonings, Faith which is not the Effect of Geometrical Demonstrations, but of the Efficacy of the Spirit. The Nature, Cause, and Efficacy of that Faith whereby we believe the Scripture to be the Word of God, are asserted by him.

Nemesius de Homin. chapter 2. [〈 in non-Latin alphabet 〉]. The Doctrine of the Divine Oracles has its credibility from itself, because of its Divine Inspiration.

The Words of Augustine, though taken notice of by all, yet may here be again reported. Confessions book 2 chapter 3. Audiam et intelligam quo modo fecisti Coelum et Terram. Scripsit hoc Moses, scripsit et abiit, transivit hinc ad te; neque enim nunc ante me est. Nam si esset, tenerem eum, et rogarem eum, et per te obsecrarem, ut mihi ista panderet, et praeberem aures corporis mei, sonis erumpentibus ex ore ejus. At si Hebraea voce loqueretur, frustra pulsaret sensum meum, nec inde mentem meam quicquam tangeret. Si autem Latinè, scirem quid diceret, sed unde scirem an verum diceret? quod etsi hoc scirem num et ab illo scirem? Intus utique mihi, intus in domicilio cogitationis, nec hebraea, nec graeca, nec latina, nec barbara veritas, sine oris et linguae organis, sine strepitu syllabarum diceret, verum dicit; at ego statim erectus confidenter illi homini tuo dicerem, verum dicis; Cum ergo illum interrogare non possim, te quo plenus vera dixit, Veritas, te Deus meus rogo, parce peccatis meis, et qui illi servo tuo dedisti haec dicere, da et mihi haec intelligere. I would hear, I would understand how thou madest the Heaven and the Earth. Moses wrote this, he wrote it, and is gone hence to thee; for he is not now before me; for if he were, I would hold him, and ask him and beseech him for thy sake, that he would open these things unto me, and I would apply the ears of my body to the sounds breaking forth from his mouth. But if he should use the Hebrew Language, in vain should he affect my sense, for he would not at all touch my mind; if he should speak Latin, I should know what he said; but whence should I know that he spoke the Truth? and if I should know this also, should I know it of him? Within me, in the habitation of my own thoughts, Truth neither in Hebrew, Greek, Latin, nor any barbarous Language, without the Organs of mouth or tongue, without the Noise of syllables, would say, he speaks the Truth; and I being immediately assured or certain of it, would say unto that servant of thine, you speak Truth. Whereas therefore I cannot ask him, I ask thee, O Truth, with which he being filled spoke the things that are true; O my God, I ask of thee; pardon my sins, and thou who gavest unto this thy servant to speak these things, give unto me to understand them.

That which is most remarkable in these Words is, that he plainly affirms that Faith would not ensue on the declaration of the Prophets themselves if they were present with us, unless there be an internal Work of the Holy Spirit upon our minds to enable us, and persuade them thereunto. And indeed he seems to place all Assurance of the Truth of Divine Revelations in the inward Assurance which God gives us of them by his Spirit; which we have before considered.

The second Arausican Council gives full Testimony unto the necessity of the internal Grace of the Spirit, that we may believe. Canon 7. Siquis Evangelicae proedicationi consentire posse confirmat, absque Illuminatione et Inspiratione Spiritus Sancti, haeretico fallitur Spiritu.

To descend unto later times wherein these things have been much disputed, yet the Truth has beamed such Light into the eyes of many, as to enforce an Acknowledgment from them, when they have examined themselves about it. The Words of Baptista Mantuanus are remarkable; On Patience book 3 chapter 2. Saepe mecum cogitavi, unde tam suadibilis sit ipsa Scriptura, unde tam potenter influat in animos auditorum, unde tantum habeat Energiae, ut non ad opinandum tantum, sed ad solide credendum omnes inflectat? Non est hoc imputandum rationum evidentiae quas non adducit; non artis industriae aut verbis suavibus ad persuadendum accomodatis quibus non utitur; sed vide an id in causa sit quod persuasi sumus eam a prima veritate fluxisse? sed unde sumus ita persuasi nisi ab ipsa? quasi ad ei credendum nos suiipsius contrahat authoritas. Sed unde oro hanc authoritatem sibi vendicavit? neque enim vidimus nos Deum concionantem, scribentem, docentem, tamen ac si vidissemus, credimus et tenemus a Spiritu Sancto fluxisse quae legimus; forsan fuerit haec ratio firmiter adhaerendi, quod in ea veritas sit solidior quamvis non clarior; habet enim omnis veritas vim inclinativam, et major majorem, et maxima maximam; sed cur ergo non omnes credunt Evangelio? Respond. quod non omnes trahuntur a Deo. Sed longa opus est disputatione? firmiter sacris Scripturis ideo credimus quod divinam Inspirationem intus accipimus. I have often thought with myself whence the Scripture itself is so persuasive, from whence it does so powerfully influence the minds of its hearers, that it inclines or leads them not only to receive an Opinion, but surely to believe. This is not to be imputed to the Evidence of Reasons which it does not produce, nor unto the Industry of Art, with words smooth and fit to persuade, which it uses not; see then if this be not the cause of it, that we are persuaded that it comes from the first Truth or Verity. But whence are we so persuaded but from itself alone? as if its own Authority should effectually draw us to believe it. But whence I pray has it this Authority? we saw not God preaching, writing, or teaching of it; but yet as if we had seen him, we believe and firmly hold, that the things which we read proceeded from the Holy Ghost. It may be this is the Reason why we so firmly adhere unto it, that truth is more solid in it, though not more clear than in other writings; for all Truth has a persuasive power, the greater Truth, the greater power, and that which is greatest the greatest Efficacy of all. But why then do not all believe the Gospel? Answer. Because all are not drawn of God. But what need is there of any long disputation? we therefore firmly believe the Scriptures, because we have received a Divine Inspiration assuring of us. And in what Sense this is allowed has been declared in the preceding Discourse.

I shall close the whole with the Testimony of them, by whom the Truth which we assert is most vehemently opposed, when it rises in opposition unto an especial interest of their own.

Two things there are which are principally excepted against in the Doctrine of Protestants, concerning our belief of the Scripture. The first is with respect unto the Holy Spirit as the efficient cause of Faith, for whereas they teach that no man can believe the Scripture to be the Word of God in a due manner and according unto his duty, without the real internal Aid and Operation of the Holy Ghost, however it be proposed unto him, and with what Arguments soever the Truth of its Divine Original be confirmed; this is charged on them as an Error and a Crime. And secondly, whereas they also affirm that there is an inward Testimony or Witness of the Holy Spirit, whereby he assures and confirms the minds of men in the Faith of the Scriptures with an Efficacy exceeding all the persuasive Evidence of outward Arguments and Motives; this also by some they are traduced for. And yet those of the Roman Church who are looked on as most averse from that Resolution of Faith which most Protestants acquiesce in, do expressly maintain both these Assertions.

The Design of Stapleton, on the Principles of Faith, controversy 4 book 8 chapter 1 is to prove, impossibile esse sine speciali gratia, ac dono fidei divinitùs infuso, actum verae fidei producere, aut ex veri nominis fide credere. Which he there proves with sundry Arguments, namely, that it is impossible to produce any act of Faith, or to believe with Faith rightly so called, without special Grace, and the Divine Infusion of the Gift of Faith. And Bellarmine speaks to the same purpose; Argumenta quae articulos fidei nostrae credibiles faciunt, non talia sunt ut fidem omnino indubitatam reddant, nisi mens divinitùs adjuvetur. On Grace and Free Will book 6 chapter 3. The Arguments which render the Articles of our Faith credible, are not such as produce an undoubted Faith, unless the mind be divinely assisted.

Melchior Canus, Loci Theologici book 2 chapter 8 disputes expressly to this purpose; Id statuendum est, authoritatem humanam et incitamenta omnia illa praedicta, sive alia quaecunque adhibita ab eo qui proponit fidem, non esse sufficientes causas ad credendum ut credere tenemur, sed praeterea opus esse interiori causa efficiente, id est, Dei speciali auxilio moventis ad credendum. This is firmly to be held, that human Authority, and all the Motives before mentioned, nor any other which may be used by him who proposes the Object of Faith to be believed, are not sufficient causes of believing as we are obliged to believe; but there is moreover necessary an internal efficient Cause moving us to believe, which is the especial Help or Aid of God. And a little after he speaks yet more plainly. Externae igitur 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 interiores Dei beneficio ad videndum dati. Wherefore all external human Persuasions or Arguments are not sufficient Causes of Faith, however the things of Faith may be sufficiently proposed by Men; there is moreover necessary an internal Cause, that is, a certain Divine Light, inciting to believe, or certain internal Eyes to see, given us by the Grace of God. Yea all other learned men of the same Profession do speak to the same purpose.

The other Assertion also they do no less comply withal; Arcanum divini Spiritus Testimonium prorsus necessarium est, ut quis Ecclesiae Testimonio ac Judicio circa Scripturarum approbationem credat, (says Stapleton). The secret Testimony of the Spirit is altogether necessary that a Man may believe the Testimony and Judgment of the Church about the Scriptures. And the Words of Gregory de Valentia are remarkable. Cum hactenus ejusmodi Argumenta pro authoritate Christianae Doctrinae fecerimus, quae per seipsa satis prudentibus esse debeant, ut animum inducant velle credere; tamen nescio an non sit argumentum iis omnibus majus, quod qui vere Christiani sunt, ita se animo affectos esse, quod ad fidem attinet, sentiunt, ut praecipue quidem propter nullum Argumentum, quod vel hactenus fecimus vel ratione similiter excogitari possit, sed propter aliud nescio quid, quod alio quodam modo et longe fortius quam ulla Argumenta persuadet, at ad firmiter credendum se intelligant. Volume 3 in Thomas Disputation 7 Question 1 point 4 section 2. Let any man compare these Words with those of Calvin Institutes book 1 chapter 7 section 5 which as I remember I have cited before, and he will know whence the sense of them was taken. Whereas (says he) we have hitherto pleaded Arguments for the Authority of Christian Doctrine, which even by themselves ought to suffice prudent persons to induce their minds to belief, yet I know not whether there be not an Argument greater than they all, namely, that those who are truly Christians do find or feel by experience their minds so affected in this matter of Faith, that they are moved (and obliged) firmly to believe, neither for any Argument that we have used, nor for any of the like sort that can be found out by Reason, but for somewhat else which persuades our minds in another manner, and far more effectually than any Arguments whatever. And to show what he means by this internal Argument and Persuasion, he affirms elsewhere, that, Deus ipse imprimis est, qui Christianam Doctrinam atque adeo Scripturam sacram veram esse, voce Revelationis suae et interno quodam instinctu et impulsu, humanis mentibus contestatur. It is God Himself who by the voice of his Revelation, and by a certain internal Instinct and Impulse witnesses unto the minds of Men the Truth of Christian Doctrine, or of the Holy Scripture.

These few Testimonies have I produced amongst the many that might be urged to the same purpose, not to confirm the Truth which we have pleaded for, which stands on far surer foundations; but only to obviate Prejudices in the minds of some, who being not much conversant in things of this Nature, are ready to charge what has been delivered unto this purpose with Singularity.

THE END.

APPENDIX.

A summary account of the nature and reason of the faith by which we believe Scripture to be the Word of God, together with some testimony given to the substance of what has been argued concerning it, will bring this discourse to a close. As to the first part of this aim, the following points are set out.

1. In answering the question of on what grounds and for what reason we believe Scripture to be the Word of God, many things are assumed as agreed on by all parties — things whose demonstration or proof belongs to a different work. These are:

1. The existence and self-sufficiency of God, together with all the essential attributes of His nature.

2. Our relationship to Him and dependence on Him as our Creator, Benefactor, Sustainer, Judge, and Rewarder — both in temporal and eternal things. And therefore —

3. Whatever may be known of God by the light of nature — whatever is made evident in or from the works of creation or providence, and through the necessary workings of conscience regarding the being, rule, and authority of God — is taken as acknowledged in this inquiry.

4. That beyond what the light of nature can guide and direct, a supernatural revelation of God's mind and will is necessary — especially given the condition all of humanity has been in since the entrance of sin — so that people may live unto God, believe in Him and trust Him as they ought, in the obedience He requires, and so come to the enjoyment of Him.

5. That all those to whom God granted divine revelations directly from Himself — for their own use and for communication to others — were infallibly assured that those revelations came from God, and that their minds were in no way deceived in them.

6. That all these divine revelations, insofar as they are in any way necessary to guide and instruct people in the true knowledge of God and in the obedience He accepts, are now contained in the Scriptures — those books of the Old and New Testament that are commonly received and acknowledged among all branches of Christianity.

These things, I say, are assumed for the present inquiry and taken for granted, so that the reader should not expect a direct proof of them in the preceding discourse. But on these assumptions it is argued and demonstrated that —

1. All people to whom Scripture is duly presented as such are obligated to believe these Scriptures — the books of the Old and New Testament — to be the Word of God, that is, to contain and set forth an immediate, divine, supernatural revelation of His mind and will, insofar as is at all necessary for them to live unto Him, and that everything contained in them is of the same divine origin.

2. The obligation of this duty — to believe Scripture to be the Word of God — arises partly from the nature of the thing itself and partly from God's specific command. For since it is that revelation of God's will without knowledge of and assent to which we cannot live unto God as we ought or come to the enjoyment of Him, we must believe it for those ends — and God requires us to do so.

3. We cannot believe this as a matter of duty except on the basis of sufficient evidence and compelling testimony that it is so.

4. There are many compelling arguments, testimonies, and considerations that persuade, convince, and satisfy unprejudiced persons that Scripture is the Word of God — a divine revelation — and that are fully sufficient to silence objectors, proceeding from principles of reason that the great majority of people accept and approve. Arguments of this kind may be drawn from nearly every consideration of God's attributes, His governance of the world, our relationship to Him, and what belongs to our present peace and future happiness.

5. From arguments and testimonies of this kind, a firm persuasion of mind — one that can be defended against all objections — that Scripture is the Word of God may be attained: a persuasion such that those who do not live in contradiction to their own conscience and reason through the power of their desires cannot help but judge it their wisdom, their duty, and their interest to yield obedience to God's will as revealed there.

6. Yet the persuasion of mind that may be attained in this way — resting wholly on these arguments and testimonies — is not entirely the faith by which we are obligated in duty to believe Scripture to be the Word of God. For it must not be merely human — however firm the persuasion may be — but divine and supernatural, of the same kind as the faith by which we believe the contents of Scripture itself.

7. We cannot thus believe Scripture to be the Word of God — nor any divine truth contained in it — without the effective illumination of our minds by the Holy Spirit. To exclude consideration of His work here is to remove the entire inquiry from the realm of Christian religion.

8. Yet this work of the Holy Spirit in illuminating our minds — by which we are enabled to believe as a matter of duty with divine and supernatural faith — is not the ground or reason why we believe, nor the evidence on which we do so, nor is our faith ultimately resolved into it.

9. While there are also various other acts of the Holy Spirit in and upon our minds — establishing this faith against temptations to the contrary and further assuring us of Scripture's divine origin, or bearing witness to it — none of them individually, nor all of them together, constitute the formal reason of our faith or the ground on which we believe. Yet they are such that just as without His first work of divine illumination we cannot believe at all in a proper way, so without His subsequent operations we cannot believe steadfastly against temptations and opposition. Therefore —

10. Only those whose minds are enlightened and who are enabled to believe by the Holy Spirit can rightly believe Scripture to be the Word of God as a matter of duty.

11. Those who do not believe fall into two groups: those who actively oppose and reject the Word as a cleverly invented story, and those who are willing to give it fair and unprejudiced consideration. The first group may be resisted, opposed, and rebuked through external arguments and moral considerations that strongly support the divine origin of Scripture — and their objections and criticisms may be answered from the same principles. The second group are to be guided toward believing through the ministry of the church in the proclamation of the Word itself, which is God's appointed means for that purpose. But —

12. Neither group ever comes to truly believe — neither those brought along by the force of moral arguments alone, nor those brought along by the authority of the church through whose ministry Scripture is presented to them. Therefore —

13. The formal reason of the divine and supernatural faith by which we believe Scripture to be the Word of God — as a matter of duty and as it is required of us — is the authority and veracity of God alone, evidencing themselves to our minds and consciences in and through Scripture itself. And in this consists the divine testimony of the Holy Spirit which, as it is testimony, gives our assent to the Scriptures the general nature of faith — and as it is divine testimony, gives it the particular nature of faith that is divine and supernatural.

14. This divine testimony to Scripture's divine origin — given in and through Scripture itself, and into which our faith is ultimately resolved — is evidenced and made known both by the marks of the infinite perfections of the divine nature that are in and upon it, and by the authority, power, and efficacy it exercises over the souls and consciences of people, together with the satisfying excellence of the truths contained in it.

15. Therefore, although there are many compelling external arguments by which a morally firm persuasion of Scripture's divine authority may be attained — and though it is the chief duty of the true church in every age to bear witness to it, which the church has done in unbroken succession from the time it was first entrusted with it — and though there are many other means by which we are induced, persuaded, and enabled to believe it — yet it is for Scripture's own sake alone, as it effectively manifests itself to be the Word of God, and on the divine testimony given in it and through it, that we believe it to be so with divine and supernatural faith.

Corollary: Those who deny either the necessity of an internal, subjective work of the Holy Spirit enabling us to believe, or the objective testimony of the Holy Spirit given to Scripture in and through itself, or who deny their joint cooperation in and for our believing, deny all faith that is properly divine and supernatural.

This being the substance of what is declared and argued in the preceding treatise, I will add — to forestall the criticism of some and to confirm the judgment of others — the testimony of ancient and modern writers given to its principal points, on which all other assertions in it depend.

Clement of Alexandria discusses this at length in Stromata, book 7. "We have the Lord Himself as the principle or beginning of doctrine, who by the prophets, the Gospel, and the blessed apostles, in various ways and by degrees, goes before us and leads us into knowledge." [This is what we set forth as the reason and ground of faith — namely, the authority of the Lord Himself instructing us through the Scriptures.] So he adds: "And if anyone supposes he needs any other principle, the principle will not be maintained." [That is: if we need any other principle into which to resolve our faith, the Word of God is no longer a principle to us.] "But He who is faithful by Himself is worthy to be believed in His sovereign writing and voice, which, as it appears, is administered by the Lord for the benefit of humanity." "And certainly we use it as a rule of judgment for the discovery of things." "But whatever is judged is not credible until it is judged; and that which stands in need of being judged is no principle." His meaning is that God, who alone is to be believed for His own sake, has given us His Word as the rule by which we are to judge all things. And this Word is to be believed in such a way that it is not subject to any higher judgment — because if it is, it can be neither a principle nor a rule. He continues: "Therefore it is right that we, embracing by faith the most sufficient, indemonstrable principle, and taking our demonstrations of the principle from the principle itself, are instructed by the voice of the Lord Himself to the acknowledgment of the truth." In brief, he states the substance of what we have argued. We maintain nothing more in this matter than what Clement asserts here — namely, that we believe Scripture for its own sake, as something that requires no prior or external demonstration, but whose evidence and demonstration of its divine origin is to be drawn from itself alone. He further confirms this: "For we would not simply yield to the definitions of men, since we also have the right to define in contradiction to them." "And since it is not sufficient merely to say or assert what appears to be truth, but also to produce belief in what is said, we do not look for the testimony of men — we confirm what is under inquiry with the voice of the Lord, which is fuller and firmer than any demonstration, and which is in fact the only demonstration." "Thus we, taking our demonstrations of Scripture from Scripture itself, are made certain by faith as by demonstration." And in other places — as in Stromata, book 4 — he plainly affirms that the way of Christians was to prove Scripture by Scripture, and all other things by Scripture.

Basil speaks to the same purpose on Psalm 115. "Faith, which draws the soul to assent above all methods of reasoning — faith which is not the effect of geometrical demonstrations, but of the efficacy of the Spirit." The nature, cause, and efficacy of the faith by which we believe Scripture to be the Word of God are affirmed by him.

Nemesius, On the Nature of Man, chapter 2: "The teaching of the divine oracles has its credibility from itself, because of its divine inspiration."

The words of Augustine, though noted by all, may be reported here again. Confessions, book 12, chapter 3: "Let me hear and understand how You made the heavens and the earth. Moses wrote this, he wrote it and departed hence to You; he is no longer before me. For if he were, I would take hold of him, ask him, and in Your name beseech him to open these things to me, and I would apply the ears of my body to the sounds breaking from his mouth. But if he spoke in the Hebrew language, his words would strike my senses in vain, and nothing of it would touch my mind. If he spoke in Latin, I would know what he said — but how would I know that he spoke the truth? And if I knew that, would I know it from him? Within me, in the dwelling-place of my thought, Truth itself — neither in Hebrew, nor Greek, nor Latin, nor any other language, without the organs of mouth and tongue, without the noise of syllables — would say, 'He speaks truth'; and I, at once made certain of it, would say confidently to that servant of Yours, 'You speak truth.' Since then I cannot ask him, I ask You, O Truth, with which he, being filled, spoke what is true. O my God, I ask of You: pardon my sins; and You who gave Your servant to speak these things, give also to me the ability to understand them."

What is most remarkable in these words is that Augustine plainly affirms that faith would not follow even from the declaration of the prophets themselves if they were present with us, unless there were an internal work of the Holy Spirit on our minds to enable and persuade us toward it. And indeed he seems to place all assurance of the truth of divine revelations in the inward assurance God gives us of them by His Spirit — which we have already considered.

The Second Council of Orange gives full testimony to the necessity of the internal grace of the Spirit for believing. Canon 7: "If anyone affirms that he is able to assent to the preaching of the Gospel without the illumination and inspiration of the Holy Spirit, he is deceived by a heretical spirit."

Coming down to more recent times — in which these matters have been much disputed — the truth has shone so clearly into the eyes of many that it has compelled their acknowledgment when they have honestly examined themselves about it. The words of Baptista Mantuanus are remarkable, from On Patience, book 3, chapter 2: "I have often thought to myself: from what source is Scripture itself so persuasive? From where does it so powerfully flow into the minds of its hearers, drawing them not merely to form an opinion, but to believe firmly and solidly? This is not to be attributed to the clarity of arguments, which it does not employ; nor to the refinement of art or smooth words suited to persuasion, which it does not use. But see whether this may be the cause: that we are persuaded it came from the First Truth itself. But from what source are we so persuaded, if not from Scripture itself? As though its own authority effectually draws us to believe it. But from where, I ask, did it gain this authority? We did not see God preaching, writing, or teaching — and yet, as though we had, we believe and hold firmly that what we read proceeded from the Holy Spirit. Perhaps this is the reason we adhere to it so firmly: that truth in it is more solid, though not necessarily more clear, than in other writings; for all truth has a drawing power, and greater truth has greater power, and the greatest truth the greatest efficacy of all. But then why do not all believe the Gospel? Answer: Because not all are drawn by God. But why is any long argument needed? We believe the Scriptures firmly because we have received a divine inspiration assuring us of them." And in what sense this is to be understood has been explained in the preceding discourse.

I will close the whole with the testimony of those by whom the truth we assert is most vehemently opposed — when it comes into conflict with a particular interest of their own.

There are two things in particular that are objected to in the Protestant doctrine concerning our belief of Scripture. The first concerns the Holy Spirit as the efficient cause of faith: Protestants teach that no one can believe Scripture to be the Word of God in a proper and dutiful manner without the real internal aid and operation of the Holy Spirit, however Scripture may be presented and however strongly its divine origin may be confirmed by arguments. This is charged against them as an error and a fault. The second is this: Protestants also affirm that there is an inward testimony or witness of the Holy Spirit by which He assures and establishes the minds of believers in the faith of the Scriptures, with an efficacy that surpasses all the persuasive evidence of external arguments and motives. This too is made a charge against them by some. And yet those within the Roman church who are regarded as most opposed to the resolution of faith that most Protestants accept do expressly maintain both of these assertions.

Stapleton's purpose in On the Principles of Faith, controversy 4, book 8, chapter 1 is to prove "that it is impossible to produce any act of true faith, or to believe with faith rightly so called, without special grace and the divinely infused gift of faith." He there proves this with various arguments. Bellarmine speaks to the same effect in On Grace and Free Will, book 6, chapter 3: "The arguments which render the articles of our faith credible are not such as to produce an undoubted faith, unless the mind is divinely assisted."

Melchior Canus, in Loci Theologici, book 2, chapter 8, argues expressly to this point: "It must be firmly held that human authority and all the motives previously mentioned — or any others employed by one who presents the object of faith — are not sufficient causes of believing as we are obligated to believe; there must be in addition an internal efficient cause moving us to believe, which is the special help and aid of God." And a little further on he speaks even more plainly: "Therefore all external and human persuasions are not sufficient causes of faith, however adequately the things of faith may be set forth by people; there is further required an internal cause — that is, a certain divine light inciting to belief, and a certain interior vision given to us by the grace of God." All other learned men of the same theological tradition speak to the same effect.

On the second assertion they comply no less fully. Stapleton writes: "The secret testimony of the Spirit is altogether necessary if a person is to believe the testimony and judgment of the church concerning the approval of the Scriptures." And the words of Gregory of Valencia are remarkable, from his commentary on Thomas, volume 3, disputation 7, question 1, section 2: "Although we have so far presented arguments for the authority of Christian doctrine which by themselves ought to be sufficient to dispose prudent minds to believe, yet I do not know whether there is not an argument greater than all of them — namely, that those who are truly Christians find and feel by experience that their minds are so affected in the matter of faith that they are moved and obliged to believe firmly, not mainly on account of any argument we have offered, nor of any similar argument that could be devised by reason, but on account of something else that persuades in another manner and far more powerfully than any argument whatever." Let anyone compare these words with those of Calvin in the Institutes, book 1, chapter 7, section 5 — which I believe I have already cited — and he will recognize from where the sense of them was drawn. And to show what he means by this internal argument and persuasion, Gregory of Valencia affirms elsewhere that "it is God Himself who, by the voice of His revelation and by a certain internal instinct and impulse, testifies to the minds of people the truth of Christian doctrine and of Holy Scripture."

These few testimonies I have produced from among the many that could be brought to the same purpose — not to confirm the truth we have argued for, which rests on far surer foundations — but only to remove prejudices from the minds of some who, not being well acquainted with matters of this kind, are ready to charge what has been presented here with being novel or eccentric.

THE END.