Court of his own Conscience and in reference to his own faith and practice he should so examine and judge of the things that relate thereunto as to be fully perswaded in his own mind Rom. 14.5 He should so prove all things as to hold fast that which is good 1 Thes 5.21 Thus Christ in his infinite wisdome goodness and faithfulness hath given two sorts of judgment to his Church and people One publick belonging to an Assembly of Godly Pastors and Elders for of that which the Prophets teach let the Prophets judge and the Spirits of the Prophets are subject to the Prophets The other is a more private personal judgment which concerns all the faithful who are to judge of what is taught and to try the Spirits in both these judgments we should remember that Christ hath committed nothing to the Church but the ministry of giving judgment for as touching the Soveraignty of Judgment and Authority it belongs only to him Councels may expound and declare the doctrine of the Scriptures but they have no power from Christ to make any new Doctrines or Articles of faith And every Christian ought in a rational way to judge of their determinations according to the word of God and not yeild blind obedience thereunto for this were to unchristian yea to unman himself Of this opinion are all the Protestant Churches in general and particularly the Church of England (k.) See Rogers on 39. Articles P. 103. who maintains that every sound member of the Church hath Authority from Christ to judge in controversies of faith and so to imbrace truth and avoid error The Church as a faithful witness should give Testimony of the Doctrine of Christ but ought not to judge the word nor to judge otherwise then Gods word judgeth General Councels consisting of men that are not infallible may err The things therefore that are ordained by general Councels do so far bind as they are Consonant to the word of God and no further for we are not to ground our faith upon them but only upon the Authority of Gods word Now that such a rational judgment or a judgment in foro interno as hath been asserted belongs to every Christian so as he may and ought to make use of his Reason in judging of the Doctrines of Religion and of Ecclesiastical Laws and determinations is thus proved and demonstrated First From those plain Texts of Scripture Take heed that no man deceive you Mat. 24.4 Prove all things and hold that which is good 1 Thes 5.21 Beloved believe not every Spirit but try the Spirits whether they are of God 1 Joh. 4.1 He that is Spiritual judgeth all things yet he himself is judged of no man 1 Cor. 2.15 Which Texts together with many other that might be alledged do not only concern publick Ministers but also private Christians yea chiefly them as being most in danger to be seduced Secondly This hath been also the approved practice of the faithful thus to search the Scriptures and try the Spirits and exercise their Spiritual Senses that they might discern things that differ Heb. 5.14 The Bereans are counted more noble then others because they searched the Scriptures and tryed Pauls Doctrine by the Scriptures though he spake from an infallible Spirit Acts 17.11 The Church at Ephesus is commended for trying them that said they were Apostles and were not and finding them lyers and deceivers after tryal Rev. 2.2 And Christ tells us that his true Sheep will follow him for they know his voice but a stranger they will not follow but will flee from him Joh. 10.4 5. Now this they could not do unless they did exercise a rational judgment in matters of faith Thirdly Every Christian is to give an account of his faith and practice to God yea he should be alwayes ready to give an Answer to every man that asketh him a Reason of the hope which is in him 1 Pet. 3.15 But how can he do this rationally and understandingly without tryal and examination If he be found to embrace whatever his superiors shall impose upon him truly then the blind implicite faith of the Collier will serve well enough Is this according to the Scripture which tells us that we cannot truly believe unless we have knowledge That every man should be perswaded in his own mind concerning the things which he doth believe and practice and that whatsoever is not of faith is sin Fourthly How shall a Christian cleanse his heart and wayes but by taking heed thereto according to the word of God Psal 119.9 How shall he walk as a Child of light unless the word be a Lamp to his feet and a light to his paths Psal 119.105 How can he walk wisely and Circumspectly as he ought to do understanding what the will of God is as the Apostle speaks Ephes 5.17 if we do not allow him a judgment of discretion and discerning in matters of this nature that so he may try Spirits and Doctrines Fifthly were it the duty of a private Christian to receive all Doctrines that are proposed to him by his Superiors without tryal and examination then could not he be justly charged with sin and guilt who receiveth error in stead of truth from those that are above him in dignity and Authority but we find that this will not excuse him If the Blind lead the Blind both shall fall into the pit Luk. 6.39 and we are to fly from Strangers and not hearken to the words of those Prophets that speak the visions of their own hearts and not out of the mouth of the Lord Jer. 23.16 We must not believe every Spirit but beware of false Prophets and Seducers which no Christian can avoid upon good grounds unless he pass a rational judgment upon them and their Doctrines Why was Ephraim oppressed and broken in judgment but because he willingly walked after the Commandment of his Ruler and Governor corrupting the worship of God and did not impartially examine and judge of the same by the rule of Gods word Hos 5.11 Sixthly God hath furnished a Christian with abilities for this end with Reason as man he hath a reflexive faculty which Beasts have not he hath a rational understanding Soul which is the Candle of the Lord that enableth him to compare one thing with another and to deduce genuine inferences and conclusions from such premises as are laid down and propounded And then further God hath not only given his people the light of humane Reason and understanding as rational men but hath also infus'd into them a principle of divine light and knowledge as Christians to search and try the Doctrines of Religion whether they be true or false God hath given them a Spiritual unction or understanding as the Apostle speaks 1 John 2.27 Chap. 5.20 that they may know him who is truth it self and they need not that any man teach them but as this anointing teacheth them which is truth and is no lye If any man
lay aside his Reason and understanding and to be wholly concluded by humane Authority and the names of men in matters of faith As in other points the Church of Rome which is made up of lyes and contradictions would impose upon us as if we had neither Sense nor Reason in us so more especially in the point of Transubstantiation and the corporal carnal presence of Christ in the Sacrament which is against Sense against Reason and against Faith First It is against Sense now of all demonstrations amongst men whereby we prove things of this kind nothing is more firm then that which is taken from Sense 'T is an undoubted truth in Divinity that in all matters of Sense Sense is a compleat Judge understanding it of objects proper and peculiar to Sense otherwise we say the Eye is not able to judge of Sounds nor the Ear of Colours Thus Christ when he would prove that he had a true and real Body he sends his Disciples to their Senses a Spirit hath not flesh and blood as you see me have Reach hither thy hand and thrust it into my Side In turning water into wine Sense might easily judge of the change you would think it a strange and incredible thing if Christ should have come to to the Master of the Feast requiring him to believe it was wine though he saw and tasted nothing but water or if God should have said thus to Moses well thou seest nothing but a Rod yet thou must believe notwithstanding that it is changed and is really a Serpent so in this case of the Sacrament when all the Senses tell us it is Bread which we see and touch and taste why should any man be so foolish and vain as to say with the Papists that the Bread ceaseth to be truly Bread and is Transubstantiated into the very Body of Christ Again Secondly As this Doctrine is against Sense so it is against Reason namely that Christ should be in Heaven and have but one Body and yet at the same have Ten Thousand Bodies on Earth that his Body should be a true Body as ours is and yet without Circumscription and other inseparable properties of a true Body that the substance of Bread should be abolished so as it shall remain no longer Bread and yet we find the very quantity taste whiteness substance and nourishing vertue of Bread If you ask them after all this whether it doth nourish the Body or no they will tell you with impudence enough if they be true to their own principles that it doth not nourish quite contrary to Reason and experience This monstruous opinion of theirs is so irrational and absurd that the most learned amongst them are puzled and not satisfied therewith but leave it as a miracle I have taken some pains saith a learned judicious man in his late Sermon against Popery to consider other Religions that have been in the world and I must freely declare that I never yet in any of them met with any Article or Proposition imposed upon the belief of men half so unreasonable and hard to be believed as this point of Transubstantiation is Thirdly As it is against Sense and Reason so it is against Faith which though it be beyond Sense or Reason yet it is not contrary thereunto Sense and Reason are Gods works as well as Grace and Faith Now one work of God doth not destroy another for if so this would argue imperfection in the workman faith feeds on Christ spiritually in the Sacrament being the evidence of things not seen now if Christ be corporally present in the Sacrament what need the receiver feed on him spiritually by faith as being absent what need he do this in rememberance of him till he come let us in this and other things shew our selves men and not Beasts let us make a right use of our Senses and of that Reason which God hath bestowed upon us 'T is we that believe and act in matters of Religion whoever requires the same of us these are our Acts if therefore we will shew our selves to be men endued with Reason and understanding we must examine what is propounded and offered to us that so we may assent or dissent upon judicious grounds we are men and should do things as men we are Christians and should do things as Christians Blind faith and blind obedience should be utterly Banished out of Christian Assemblies nor should we pin our faith upon any man or company of men be they never so Godly and learned for this were to wrong God and to set man in his Throne and attribute that to man which is proper to God alone Hereby also we exceedingly prejudice and wrong our own Souls and are in danger of Apostacie when we adhere to an opinion or way of which we are not rationally and knowingly perswaded that it is the way of God what is this else but to comply with a way or party out of faction and partiality not out of Judgment and Conscience which therefore cannot have any true Consistence or constancy in it They rather bring their feet then their hearts into a way of Religion that adhere to it without due tryal and examination Herein we should use our own eyes and judgments and not wholly trust to others Herein we should diligently exercise our own Reason if we will judiciously and profitably receive the truths of God not that we should judge of the highest Gospel mysteries according to natural corrupt Reason but yet we should make use of our own understandings and judgments being enlightned by the Spirit and word of God in comparing one thing with another that so our faith and knowledge may not be fluctuating and uncertain but steady and stable It will perhaps be objected that if every man may judge in matters of Religion according to his Reason then so many men so many minds which will breed endless confusion every man pretends to Reason and one man thinks his Reason to be as good or better than another mans and so according to this opinion there shall be no order no settlement in the Church I confess there is much danger on this hand especially where people are running headlong into confusion and will not submit to Ecclesiastical order and government yet this should not make men throw away their Reason and believe with an Implicite faith only as the Church believes In things of this nature there is a twofold judgment a judgment in foro externo or publico and a judgment in foro interno or privato The former of these is an Authoritative judgment belonging to Christian Synods and Counsels duly and lawfully assembled where the Christian Magistrate presides such Counsels debating and determining matters in difference either as to doctrine or practice have been of excellent use from time to time in the Church of God But besides this there is belonging to every Christian a judgment of discretion or discerning a rational self directive judgment in the
are proved by the Scriptures but as for the Scriptures they prove and evidence themselves sufficiently to the judgment of every true Christian by their own light manifesting their divine Original They are primum visibile not like colour that cannot be seen till light make it apparent but like light it self which maketh all other things manifest and it self too by its own proper quality Now then if a true believer should be ask'd why he believes the Articles of the Christian Religion he may truly answer thus because they are revealed in the holy Scriptures If it be further demanded how he can assure himself that the Scriptures are the word of God he may answer that he knows it by the Scriptures themselves the Spirit of God enlightning his understanding to see those lively characters of divine truth which are imprinted upon those sacred Volumes If yet it be further demanded how he knows whether that is the right meaning of such or such a place of Scripture he may likewise truly say that he knows it by the Scriptures which being diligently examined and compared together do plainly discover to the humble teachable Soul their own true sense and meaning in the things which concern everlasting Salvation And thus the faith of a Christian is finally and ultimately resolved into the infallible word of God or a divine Testimony and into nothing less As for the Authority and Testimony of the Church and the judgments and writings of the Godly learned they are good helps to make us see the Truth but no causes why we believe it this we do for its own sake not for their sayings or determinations which if they do not accord with the Scriptures we ought not to assent thereunto Though we should give due Reverence to the Assemblies of Godly judicious men and thoroughly examine and weigh with humility and self-denyal the grounds of our dissent from them yet the bare Authority of men though never so eminent for learning and piety should not command our assent to any Article of Religion that shall be proposed to us For our faith should not stand in the wisdome of men as the Apostle speaks but in the power of God and the Testimony and demonstration of his Spirit 1 Cor. 2.4 5. The first and chiefest ground whereon is built the certainty of faith's assent is the infallible truth and Authority of divine Revelation because God hath said it we are to believe it and assent to it for whatsoever God saith is true now this is a principle of Nature and Reason which is deeply ingraven into the heart and Conscience of every Rational man that God himself is so infinitely wise that he can be ignorant of nothing nor can any Creature circumvent and over-reach him and withal he is so infinitely good holy and just that no lye or untruth can proceed from him wisdome it self cannot be deceived truth it self cannot deceive and God is both And therefore wheresoever any Revelation is certainly known or believed to be of God there the reasonable Creature doth fully assent to the truth of things revealed But now the great question will be how we know infallibly that God is the Author of the Scriptures and that what we find written therein is of divine inspiration the very Oracles of God Here lyes the great yea the irreconcileable difference between the Church of Rome and us for whereas we maintain according to the truth that the Scriptures are known to be of God by themselves and by their own light and power they hold that we cannot be certain of their divine Authority but by the Testimony of the Church which as they say doth infalliby propose unto us what is to be believed and what is not to be believed And so by this means our faith shall be resolved either into nothing at all for they differ exceedingly about the Church representative and the supreme Judge of controversies here on Earth or at the furthest it shall be resolved but only into humane Authority and so shall be but a humane faith That Circle which they falsly charge upon us (m.) Mr. W. Pemble nature and properties of grace and faith P. 210 211. they themselves are guilty of and can never be dis-intangled therefrom by their Principles For ask a Romanist why do you believe that the Pope cannot err he will tell you because the Scripture saith so thou art Peter and upon this Rock will I build my Church and I have prayed that thy faith may not fail and the like Texts of Scripture But how know you that this is the infallible word of God and that your interpretation is the right sence and meaning of these places To this he answers because the Pope and the Councel of Trent say so or as some of them hold because the Pope only saith so or as others of them because a general Councel saith so If we further urge him yea but how know you infallibly that the Pope and Councel do not err in saying so he will answer you because the Scripture affirms they cannot err for thou art Peter and upon this Rock will I build my Church c. And thus they run round in a Circle (n.) The Popish Circle described and are so intangled that the wisest and most learned of them know not how to deliver themselves Indeed they accuse us with open mouth as if we were intangled in a Circle running round from the Scriptures to the Spirit and again from the Spirit to the Scriptures as thus how know you the Scriptures to be the word of God by the Spirit revealing the same to my heart and Conscience but how know you this Revelation of the Spirit to be true By the Scriptures which testifie that the secret of the Lord is revealed to them that fear him But then further how know you this and the like places of Scripture to be the word of God we know it by the Spirit which reveals to us the things that are freely given us of God And thus they pretend that they have caught us in a Circle but they greatly mistake us though we do not mistake their Doctrine we teach indeed that we know the Scriptures infallibly to be the word of God by the Spirit of God inwardly revealing and testifying the truth of them to our Consciences But what kind of Revelation or Testimony is this It is not any inward suggestion or immediate inspiration different from those Revelations of Divine truth that are in the Scriptures themselves as if the Spirit of God did by a second private immediate Revelation assure me of the truth of those former Revelations contained in the Scriptures we have no warrant for this in an ordinary way but the Spirit of God reveals and testifies to our Consciences the divine Authority and truth of the Scriptures by removing those impediments that hindred as namely our ignorance and unbelief and by bestowing upon us those graces that make us capable of
any appearance of the face of Religion and may it not be feared that even the Turks and Heathens many of which do exceedingly reverence and honour those that administer their religious Rites and Service will rise up in judgment against many forward Professors of the Gospel who do on the other side as much contemn and despise their Ministers affording them neither countenance nor maintenance which is quite contrary to the Light of Nature and Reason whilst they pretend to the Light of the Gospel and supernatural Revelation The Apostle plainly shews even by Arguments taken from the Light of Nature 1 Cor. 9.7 that the Ministers of the Gospel who labour in the Lord's Vineyard should have due maintenance and encouragement As Tyranny in Church Officers is dangerous and destructive on the one hand swallowing up the liberties of Christian Societies so a Contemptible mendicant Ministry such a Ministry as is enslaved to the dictates and humours of the People is as dangerous and destructive if not more dangerous and destructive to Religion on the other hand as our own reason and daily experience will tell us Fourthly Societies for the solemn Worship of God being agreeable to the Light of Nature and Reason as well as to the Holy Scriptures we may hence gather that every Christian is under an Obligation to joyn himself to one Church-society or other where he may solemnly worship God according to his Judgment and Conscience and not walk at random without rule and order for as he should worship God in secret so being a member or part of the Church of God which is a Body politick he ought to manifest it by being visibly united to other parts of the Body And although Churches are much divided and corrupted at this day yet seeing there are many true Churches of Christ and some of them purer and more agreeable to his own Judgment than others he is bound by the Ordinance of God and this the very light of Nature and Reason will also suggest unto him to joyn and adhere to that Society which he judgeth to be most pure and most agreeable to the Rule of Scripture and his own professed Principles All Nations throughout the World that acknowledge a Deity are convinc'd even by the light of Nature that it is their duty to associate themselves with others for the participation of those Religious Rites and Ordinances that belong to the Worship of that Deity which they acknowledge Fifthly It is an irrational absurd thing and argues an Imposing spirit as any rational impartial man may easily judge to make that to be a ground and condition of Church Communion which the most holy wise God hath not required in His Word What will men be wiser than God will they lay Burthens on the Consciences of their Fellow-Christians where God hath left them free As this practice of theirs opposeth the Word of God and the Christian moderation of the purest Primitive Church so it riseth up with a high hand against the Light of Reason which would have us do no more to others in things of this nature than we would have them do unto us What reason can be given why Christians now should not stand upon the same terms and grounds of Church Communion which they did in the times of Christ and His Apostles Or that they should be bound up to more than Christ hath obliged them unto Or that any should be excluded from Church Communion who have Communion with Christ and shall be admitted into His heavenly Kingdom Surely this is unreasonable The question is not whether the things commanded and required be lawful or no nor whether Indifferencies may be determin'd by the Church or the Magistrate But Whether those persons do in a rational way consult the Advancement of the Protestant Cause the Churches Peace and Unity and the benefit of Brotherly Communion who suspend it upon such things as God hath not made the Ground of Church-Communion and is contrary to the Example and Practice of Christ and His Apostles for they would lay no other Burthen upon the Churches besides the things that were necessary Acts 15.29 Doubtless the main Inlet of those Divisions and Confusions that have been and are yet in the Christian World was and is by adding other Conditions of Christian Communion than Christ hath appointed Hereof none are more guilty though none more apt to accuse and condem others than the Schismatical Church of Rome who by adding to the Rule of Faith and to the true Grounds of Church Communion hath caused no small Trouble to the Churches of Christ which come to be establish'd in Peace not by rigorous Impositions but by mutual forbearance and condescention in such Indifferencies as are not determined in Scripture And this our own reason will tell us that the Unity and Peace of the Church lies not so much in a bare Uniformity in Opinion and Practice touching these things as in an unity of Love and Affection and a prudent forbearance and moderation for which Christian moderation the Primitive Church is much commended and herein we should imitate her She judged it saith the Ecclesiastical Historian (g) Sozom. Hist Eccles l. 7. cap. 19. and that very justly a foolish and frivolous thing for those that agree in the weighty matters of Religion to separate from one anothers Communion for the sake of some petty Customs and Observations For Churches agreeing in the same Faith often differ in their Rites and Customs And withall he tells us of many Cities and Villages in Egypt not only differing from the Customs of the famous Church of Alexandria but from all other Churches besides in their publick Assemblies on the Evenings of the Sabbath and receiving the Eucharist after Dinner And thus they freely allowed liberty unto and did not rigorously Impose upon dissenters in matters of this nature carrying themselves towards them with much moderation and sweetness of deportment without making such observances in Worship as were disputable and not clearly determined in Scripture the Indispensable Conditions of Communion with a particular Church And what reason can be alledged for such Injunctions Is not the Rule of Church Communion plainly laid down and fix'd by Christ himself to the things which he hath Commanded Matth. 28.19 20. After this when some persons would have impos'd the Mosaical Rites and Ceremonies for which there was yet more Ground than for our Impositions the Apostle bids the Churches stand fast in their liberty so as not to be the servants of men in these things yea and after the Apostles days when Victor Bishop of Rome would have imposed on other Churches in the point of observing Easter he was worthily condemned by Irenaeus and others If it be lawful for any persons or Churches to assign unscriptural conditions of their Communion will it not hence follow That Christ hath fixed no certain Rule of Communion among Christians which doubtless he hath done as appears plainly in the Scriptures And if
have not the Spirit of Christ dwelling in him he is none of his The secret of the Lord is with them that fear him and to them it is given by the father to know the mysteries of the kingdome of God Mat. 13.11 Hereby saith the Apostle we know the things that are freely given us of God even by his Spirit which searcheth all things yea the deep things of God 1 Cor. 2.10 For a man professing the knowledge of Christ to swallow down without tryal or consideration all that he reads and hears if it comes from a person that he admires which yet is the practice not only of the blind Papists but of many seeming zealous Protestants that are too much addicted to a party Non est opus virilis intelligentiae sed puerilis inscitiae this rather becomes the simplicity and ignorance of a Child then the wisdome and understanding of a serious Christian Luther speaking of the blind implicite faith and obedience too of the Church of Rome tells us that 't is such an opinion and practice as renders a man Brutist and deprives him of Reason and man-hood and for this wicked opinion and practice of theirs namely for exercising an absolute dominion over the Faith and Consciences of men the Roman Prelates deserve to be driven out of the number of the faithful as Wolves and Tyrants But what shall every private Spirit will you say take this upon him Is not this to judge his Judges and to pass Sentence upon his Superior To which we answer that those persons be they never so great and learned judge of divine things by a private Spirit who depend upon their own corrupt Reason and Fancy and accordingly judge and determine and not he though but a private Christian that is taught of God and judgeth of the points of Religion by and according to the word of God Nor do we say that every private man is to judge by way of Authority in foro publico a publick Authoritative disquisition and tryal in matters of Religion is one thing and a private rational Christian examination is another 't is one thing judicare to judge of mine own acts and another thing judicem agere to act as a Judge Indeed the Spiritual man judgeth all things but how not in a juridical Authoritative way but only so far as concerns his calling and capacity if he be a private Christian Rational judgment belongs to him but Magistratica and Ministerial judgment belongs to others that are in a more publick capacity and office And therefore in this case he is to try and judge with much modesty and humility not rashly and headily as being self-conceited and leaning too much to his own understanding Let him walk orderly and keep his place and station giving due respect and reverence to Christian Magistrates and godly Pastors and submitting to them in the Lord Heb. 13.7 17. And this will be a means to preserve the Church of Christ from Anarchy and Confusion Thus we have shewed how the Scriptures may be proved by the light of Reason to be the word of God and that every Christian ought to exercise himself in searching the Scriptures and judging of Doctrines but yet we must distinguish between those external rational Arguments which are brought to prove the divine Authority of the Scriptures and the internal Testimony of the Spirit of God in the Scripture which is the most clear certain infallible publick Testimony and of it self worthy to be believed for it is the Testimony of God himself Hereof we shall treat more particularly in the following Chapter CHAP. XIV Of the Internal Testimony of the Spirit of God witnessing the divine Authority of the Scripture ALthough there are rational arguments which have been already mentioned to prove the Scriptures to be the word of God yet the inward Testimony of the holy Ghost himself is necessary to assure us of the divine Authority thereof which Testimony is better and more certain then all our Reason for as God is a sufficient witness of himself in his own word so the hearts and Consciences of men will never be fully satisfied that the Scriptures are by divine inspiration till the same be sealed and confirmed to them by the inward Testimony of the Holy Ghost till then they will be much in the dark often doubting and wavering notwithstanding all other reasons and proofs (l.) Calv. Instit Lib. 1. Chap. 7. S. 5. We should so believe the Scripture for it self and in regard of the Testimony of the Spirit of God witnessing the same as not to subject the divine Authority thereof to our Reasons and demonstrations When our understandings are once powerfully convinced and enlightned by the Spirit of God which endited the holy Scriptures then do we not believe by our own judgment or Reason or other mens that the Scripture is from God and by divine inspiration but above all humane Reason and Judgment we hold it most certain even as if we beheld the majesty of God himself there present John 4.42 And having attained this we seek not after humane Arguments to rest our faith upon but as a thing that admits of no doubt or dispute we take it for granted and do fully captivate and submit our Judgment and Reason to it such therefore is the perswasion of a true Spiritual Christian of the Authority of God in the Scriptures far different from other mens as requireth no humane Reason such is his knowledge and certainty as hath the best Reason for it even that wherein the mind more assuredly and stedfastly resteth then upon any humane Testimonies or Reasons whatsoever Such is the inward Spiritual experience of the power and wisdome and goodness of God in the holy Scriptures that if all the World should oppose the same yet he is fully resolved to give credit and adhere thereunto By nature every man is blind in Spiritual things and ignorant of the mind and mysteries of God and therefore though the Scripture be a shining light in it self yet unless our understandings be opened and enlightned we cannot behold it no more then a blind man can see the Sun when it shineth The Spirit of God is the Author of supernatural light and faith by the inspiration thereof were the Scriptures first written the secrets and mysteries of God are fully known unto and effectually revealed by this Spirit The same law and word which is written in the Scriptures this Spirit doth also write and impress upon the hearts of them that are endued therewith and therefore the Testimony of this Spirit where it comes in power must needs fully perswade and assure the heart and Conscience of a Christian that the Scripture is the infallible word of God As in other Sciences there are alwayes some principles per se nota indemonstrabilia whence other things are proved and demonstrated so it is in Divinity which is the most excellent Science all conclusions in point of faith and practice
this Divine knowledge and assurance illuminating our understanding renewing our wills and sanctifying our hearts and affections In which sence the Spirit of God in the Scripture is to us a Spirit of Wisdom and Revelation opening the eyes of our understandings that we may see by a spiritual light the excellency of those divine Mysteries that are in the Word of God Ephes 1.17 18. Now this Doctrine of ours is no such Circle as the Papists pretend it to be but a plain and strait way for a sober Christian to walk in Thus How know you that the Scriptures are Gods Word We answer By the Scriptures themselves by that wonderful light and excellency of truth and holiness that shineth in them here we would rest and go no further But yet if we be asked How we come to see this light We answer It is by the only work of the Spirit of God giving us eyes to see and hearts to embrace and love the light If we be further urged for some are thus importunate But how know you that you do indeed perceive such a heavenly light as you speak of Or how can you make it appear to others that you are not deceived Now truly this is but a vain question it being an absurd thing to demand a reason of sense which is as if one should ask him that gazeth on the Sun How know you that you see the light Why he is certain that he sees it and knows that he is not deceived though he cannot convince a blind man of it and if in case he that is blind requires him that sees to prove unto him by sound argument that he beholds such an object he demands an impossible thing of him unless he could give him eyes to see it Some of the most learned Papists after all their disputing and wrangling are driven at last to acknowledge this inward illumination and testimony of the Spirit of God Stapleton himself even in that Book where he defends the Authority of the Church saith That the godly are brought to faith by the voice of the Church but being once brought and enlightened with the light of divine Inspiration then they believe no more for the Churches voice but because of the heavenly light And again in the last Book that ever he wrote against learned Whitaker he tells us plainly That the inward perswasion of the holy Ghost is so necessary and effectual for the believing of every object of faith that without it neither can any thing by any man be believed though the Church testified with it a thousand times and by it alone any matter may be believed though the Church held her peace or were never heard Hereby it appears that we may be infallibly assured of the divine Authority of the Scriptures though the Authority and testimony of the Church be not so regarded by us as the Papists would have it But yet when we have to do with Infidels and Atheists that scoff at this divine light and inward testimony of the Spirit we have more Reason on our side as hath been shewed at large to convince them and to prove that the Christian Religion is the true Religion and that the Scriptures do contain the Word and Laws of the most high God then any other Religion nay then all other Religions in the world As for the inward testimony of the Spirit witnessing the divine authority of the Scripture and how it is to be considered take these following Rules * Rules concerning the Spirits testimony for preventing mistakes First That the Spirit of God doth assuredly perswade the Conscience of a Christian that the Scriptures are the Word of God not by an immediate Vision or Revelation under which pretence Satan transforming himself into an Angel of light hath deluded and ensnared many poor souls but by enlightening the eyes of our understanding to behold the light writing the Law in our hearts and inward parts as God hath promised in the new Covenant sealing up the Promises to our souls and causing us experimentally to feel the powerful effects thereof Secondly This divine supernatural perswasion wrought in Believers by the Spirit of God is more certain and more satisfactory then can be proved by our weak imperfect Reason or expressed in words for things doubtful may be proved but as for things that are in themselves most clear and certain we say they need no rational proof or demonstration as the shining of the Sun which discovers it self by its own light needs not be confirmed by any rational Arguments to him that hath his eyes open to see the light thereof Thirdly It is such a testimony and demonstration of the divine Authority of the Scriptures as is certain and manifest to him that hath the Spirit for it makes it self evident where it comes but this is private and particular not publick and common testifying only to him who is endued therewith but not convincing others nor confirming doctrines to them In this case men must have recourse to the visible standing Rule to the written Law and Testimony if any man speak not according to this let him pretend never so much to the inward testimony and revelation of the Spirit it is because the light and truth of God is not in him Fourthly This testimony of the Spirit therefore is not to be severed from the Word which is the Instrument of the holy Ghost and his publick authentick testimony Nor is it injurious to the Spirit of God to be tried by the Word seeing there is a mutual relation and correspondence between the truth of the party witnessing and the truth of the thing witnessed And this holy Spirit the Author of the Scriptures is every where like unto and doth every where agree with himself as it is in a pair of Indentures there is no difference at all between them but the very same things that are mentioned in the one are also mentioned in the other so it is between the Spirit revealing and the truths of God revealed in the Scriptures Fifthly The testimony of the Spirit doth not teach or assure all and every one of the letters syllables and words of the Scriptures which are only as a vessel to carry and convey the heavenly light unto us but it doth seal in our hearts the saving truth contained in those sacred Writings into what language soever they be translated Hence it is that the Apostle tells the Corinthians that they are the Epistle of Christ written not with Ink but with the Spirit of the living God not in Tables of stone but in the fleshly Tables of the heart 2 Cor. 3.3 Sixthly and lastly The Spirit of God doth not lead them in whom he dwelleth and witnesseth absolutely and at once into every truth of God so as utterly to dispel all ignorance and darkness out of the soul but he leadeth them into all truth necessary to salvation and by degrees John 16.12 13. Being a free voluntary Agent he worketh when and
Fifthly God hath in his infinite Wisdom concatenated and knit together the means and the end in the links of that Golden chain of salvation Rom. 8.30 so that none shall be saved and glorified but such as are predestinated to be conformable to the Image of Christ such as are effectually called justified and sanctified through Christ And again whosoever shall call upon the Name of the Lord shall be saved How then shall they call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a Preacher And how shall men preach except they be sent Rom. 10.13 14. So then those moral Heathens to whom the Gospel is not sent who are not effectually called and converted by the Spirit of Christ so as to be made conformable to his Image cannot be saved by all their moral vertues and improvements Sixthly The Lord is a holy and righteous God of purer eyes then to behold the least iniquity with approbation he loveth righteousness and hateth sin nor will he justifie any person at his Tribunal but such an one as either hath a perfect righteousness of his own which no man hath or is found in Christ cloathed with his righteousness who was made sin for us that we might be made the righteousness of God in him 2 Cor. 5.21 Now this way of Justification is divine and supernatural far transcending the capacity of the most moral Heathens Adam himself in the state of Innocency looked for Justification by works and by his own personal righteousness and not by the righteousness of another so that indeed this Gospel-way of Justification is not only opposite to man fallen but to man before the fall It was never in mans Nature or Reason to seek for Justification by a righteousness without him and therefore if God had not revealed this way of Justification in and by his Gospel we nor the wisest men in the world should never have thought of it That the most virtuous men that are if ever they be truly justified and accepted as well as the most vitious persons must be justified before God not by working but by believing not by the improvement of their moral vertues but by faith in a cruc fied Christ resting wholly upon him in the sense of their sin and misery for pardon and salvation The true Gospel righteousness as it is wholly of Gods procuring so it is also of his revealing And as other mysteries of the Christian Religion are far above the reason and capacity of a natural or moral man so is this also All the Aristotles and Plato's all the learned rational Philosophers in the world could never have thought of such a way as this for the justification of sinners And therefore this righteousness of God is said to look down from Heaven and to be revealed from faith to faith Rom. 1.17 Seventhly No meer rational or moral man can be saved unless he be reconciled and reunited to God from whom he is seperated by sin Now this reconciliation and reunion must be by and through Christ or not at all for he is the only Mediator between God and man who took on him the nature of man and so joyn'd it to God by the indissolvable tye of the Hypostatical union And whoever will be saved must be united to God through him by the mystical bond of his Spirit which Christ received for and communicates to all the Elect that shall be saved so that unless a man be he Jew or Gentile have the Spirit of Christ dwelling in him and be quickened by the same Spirit that raised Christ from the grave he is none of his Rom. 8.9 11. unless he be transplanted out of the old stock the first Adam and made one spirit with the Lord Jesus the second Adam it is not all his moral vertues and endowments if he were a thousand times more vertuous then he is that will bring him to Heaven Eighthly To hold that a Heathen may be saved by the improvement of his moral vertues without faith in Christ the Mediator is such an opinion as is attended with many absurdities for if this were so then should the true Church of God partly consist of such Members as have no faith nor knowledge of Christ at all or else such shall be saved as do not belong to the Catholick Church of Christ but are strangers to it whereas the Scripture assures us that the Lord adds unto his Church such as shall be saved Acts 2.47 It will also follow from this absurd opinion that Christ dyed in vain and that the preaching of the Gospel or Doctrine of Reconciliation by Christ is in vain as to a number of persons that shall be saved if they may attain salvation by the improvement of the light of Nature and Reason without the knowledge of Christ as Mediator which certainly is not revealed in and by the moral vertues and writings of the Heathen Philosophers much less by the Sun Moon and Stars but by the preaching of the Gospel According to this Opinion another way and much easier and more agreeable to flesh and blood then true faith in Christ self-denyal and resignation of the Soul to him would be found out for mans salvation and then we need no longer admire the riches of Gods Grace and Wisdom in the Redemption and Salvation of Sinners by Faith in Christ which yet is the great mystery of the Gospel Hence it is that some vain men in our dayes are so affected and transported with the moral vertues of the Heathen Philosophers that they make little or no difference in their Books and Sermons between these and the Graces of Gods Spirit which are wrought in the Saints as if to preach the Gospel of Christ and exhort Christians to the exercise of Evangelical Faith Repentance Love and other Graces were only to read unto them a Lecture of moral Philosophy Morality is one thing and Christianity is another whoever they be that go about by their moral vertues and works to appease the just and holy God or to comprehend him out of Christ the Mediator will be dazled with the brightness of his Glory and overwhelmed with the greatness of his Power For no man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath revealed him John 1.18 But perhaps it will be said (*) Objections answered That the Gentiles which had not the Law did by Nature the things contained in the Law it being written in their hearts Rom. 2.14 And therefore they might be saved If we apply these words of the Apostle to the unconverted Gentiles for there are those that expound the Text of the converted Gentiles then we answer That there is a natural and a supernatural inscription or writing in the hearts of men the one is ratione luminis naturalis by means of that natural light and Reason that is in man which
Authority of the sacred Scriptures proved by Reason Page 97 1. Because no other or better Revelation of Gods Will can be produced 2. The Old Testament hath been throughout all Ages witnessed to and wonderfully preserved by the Jews 3. The whole universal Church of Christ have all along witnessed the Divine Authority of the Old and New Testament even to the death 4. God hath confirmed the Authority thereof by great and strange Miracles from Heaven 5. The Scriptures are the most antient and authentical of any writing 6. The stile order contexture and frame of the Scripture shew the Divine Authority thereof 7. Another Reason is taken from the wonderful powerful effects of the Doctrine of the Scriptures 8. From the admirable harmony and consent thereof 9. The matter treated of therein is divine and wonderful Here are mentioned five notes of a Divine Power 10. The end which the Scriptures aim at is divine and heavenly CHAP. XIII Of the use of Reason in the interpreting of Scripture and judging of Controversies Page 110 1. Here is a discovery of the unreasonableness of the Popish implicite Faith and blind Obedience 2. Their Doctrine of Transubstantiation is made apppear 1. To be against Sense 2. Against Reason 3. Against Faith 3. 'T is also shewed that there is a twofold Judgment in matters of Religion one in foro publico another in foro privato 4. That every private Christian ought to make use of his Reason and to exercise a Judgment of discretion in trying Spirits and Doctrines This is proved by six cogent Arguments Objections against this tenet and practise answered CHAP. XIV Of the Internal testimony of the Holy Ghost proving the Divine Authority of the Scriptures Page 123 1. It is here shewed that this Testimony is more satisfactory to the Conscience then all other proofs 2. That a Christians Faith should be ultimately and finally resolved into the Testimony of the Holy Ghost and not into the Testimony of the Church which is but humane 3. The Popish Circle is described and the Protestant Doctrine herein vindicated 4. Some Rules and Cautions concerning the Testimony of the Spirit are here propounded to prevent mistakes CHAP. XV. Shewing when Reason is rightly used and when abused to the prejudice of the Spirits Testimony in the Scriptures Page 133 1. Reason is the Organ which lets into the Soul the Light of Faith 2. It being overpowered by the Spirit of God sees the greatest reasonableness in the Truths and Wayes of Christ 3. Reason is exceeding useful in maintaining the Doctrine of Christ 4. Nevertheless we should not make Reason the Judge in Divine matters nor subject the Authority of the Scriptures to our Reason as Socinians do Three Arguments against it CHAP. XVI Of the difference betwixt the meer rational and spiritual man and their Acts about spiritual things Here is shewed Page 142 1. That the Spiritual man hath Christ formed in him and lives the life of Christ which the meer rational man doth not 2. That the divine Principle which acts the Spiritual man is more then the improvement of the most excellent natural and rational abilities 3. That man is passive in the new spiritual Birth and cannot by all his Reason discern how this spiritual life is wrought 4. How and wherein the spiritual Mans Acts and Operations do far transcend the meer rational Mans. 5. They differ in the nature and effects of their Faith in reference to Christ and the Promises in five Particulars CHAP. XVII Proving that none can be saved by the meer improvement of the Light of Reason Page 152 1. Divers of the Fathers and some modern Writers have err'd in this Point 2. Four things are laid down for the better opening of it God might reveal his Son if he so pleased in an extraordinary way to some Heathens 3. It is proved by nine Arguments that no rational moral Heathen can be saved without faith in Christ as Mediator One or two material Objections answered CHAP. XVIII Of rational and intellectual delights Here is shewed Page 16â— 1. That every being chuseth to it self some kind of pleasure As 1. God who is the chiefest Being 2. The Angels 3. Men that have rational Souls 4. The sensitive Creatures 2. In what particulars the delights of Reason and of the Mind do far excel the pleasures of the Body CHAP. XIX Shewing that Reason and much more Faith doth fortifie a man against the excessive fear of death Page 172 1. Here are eight Considerations drawn from Reason against the slavish fear of death 2. Seven Arguments are also drawn from Faith in the Word of God against the fear of death 3. The famous sayings of some dying Christians are mentioned CHAP. XX. That humane Reason and the due exercise thereof is a great mercy Page 187 1. This is opened in some particulars 2. It is here shewed that man who hath a reasonable Soul is wonderfully made like a curious piece of Embroydery 1. In respect of his Body and the members thereof 2. In respect of his rational Soul wherein Man far excels other Creatures Five things mentioned relating to the excellency of the reasonable Soul 3. In respect of his new spiritual Birth and participation of the Divine nature CHAP. XXI A Recapitulation of particulars touching the use of humane Reason and Knowledge in reference to the Christian Religion Page 195 1. Here are five Considerations premised 2. The excellency and use of humane Reason and Knowledge is particularly held forth As 1. Some that have been famous Instruments in the Church of God have abounded therein 2. The Penmen of the holy Scriptures make use of it 3. It helps us to understand the Grammatical literal sense and the Chronology and Prophesies of Scripture 4. It 's useful for convincing Heathens and Infidels 5. In trying Spirits and Doctrines comparing Scripture with Scripture 6. As a passive qualification of the subject for Faith and Repentance in which case there must be a Principle of Reason CHAP. XXII How and in what respects Reason comes short and is abused in Divine things Page 206 1. Reason cannot discover the mystery of the Trinity Incarnation of Christ c. 2. Nor the sinfulness and corruption of mans heart and nature 3. It cannot prescribe the true worship of God 4. Nor enable us perfectly to perform natural and civil Actions without the general assistance of God 5. Our assent to the Gospel should be the assent of Faith and not of meer Reason 6. The Scripture and not Reason is the Rule for a Christian to walk by in spiritual matters he must be crucified to his Reason Here is also shewed in six particulars when and wherein humane Reason and Knowledge is abused and so becomes dangerous to the Christian Religion