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
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
the reasonable service of God which is spiritual and agreeable to his will This is the true meaning of the Text and yet we acknowledge that the Christian worship under the new Testament administration may be truly said to be a more teasonable service whereof a better reason may be rendered then the sacrifices of unreasonable beasts under the Law and withal that those Christians who by good advice and reason do the things that are agreeable to the will and command of God are they that offer up a reasonable service to God Fourthly Those Principles of Nature and Reason that are left in men do not enable them exactly and perfectly to perform natural and civil actions without the general assistance of God in whom we live and move and have our being And then as for actions spiritually and Evangelically good man by the power of Nature and Reason is wholly unable to perform them for without Faith it is impossible to please God This plainly appears by all those places of Scripture which declare and set forth the sinfulness and corruption of every unregenerate mans nature and estate and also by those Texts which speak of Grace and Conversion and Regeneration as the sole work of Gods Almighty power and the effectual operation of his Spirit which is put forth and manifested in all those that truly believe Ephes 1.19 The natural man saith the Apostle receiveth not the things of the Spirit of God for they are foolishness to him neither can he know them because they are spiritually discerned 1 Cor. 2.14 By the natural man here as Calvin and others truly observe he meaneth not properly a man addicted to gross and sensual lusts but every man that is endued only with the Light of Nature and Reason and hath not the Spirit of Christ dwelling in him yea the most rational improved natural man this is evident because the natural man is opposed to the spiritual man or him that is born of God and acted by the Spirit of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly not such a man as is exceeding carnal and gross in sin and sensuality but souly man an improved rational man or a man made up only of Reason one that doth ex colere animam such as Plato Aristotle and Tully were It is meant of every unregenerate man who is ruled by the Spirit of this World and the meer Principles of Nature and Reason and who cannot spiritually discern and receive the great mysteries of the Gospel but is offended therewith Nay the wiser men are in their own imaginations and reasonings the vainer they are and the more opposite to the grace and simplicity of the Gospel of Christ which stands not in the wisdom of men but in the power of God The other day saith Chrysostome I heard a certain Christian discoursing ridiculously with a Greek each of them in their discourse prejudicing his own Cause for the Greek spake that which the Christian should have said and the Christian spake that which the Greek should have said for the Question between them being about Paul and Plato the Greek endeavoured to prove that Paul was rude and unlearned but the Christian through his simplicity would prove that Paul was far more learned and eloquent then Plato and so the Greek would obtain the victory if the Christian's Reasons should prevail for if Paul were more learned then Plato in humane Arts and Sciences then might men object that he overcame not the World through Grace but through humane Eloquence Therefore saith this Father when the Greeks shall object that the Apostles were rude and unlearned simple obscure persons of no great reason nor parts let us freely acknowledge it as the truth for this is not their reproach but their glory that being such they yet overcame the Learned men the Wise men the Philosophers the Rhetoricians the Orators the Princes and all the World for when any thing is done above the power of Nature this doth exceedingly set forth and magnifie the Grace of God Fifthly A Christian should so far deny his natural Reason and Wisdom in things spiritual that his assent to the Truths and Mysteries of the Gospel may be the assent of Faith as to a divine Testimony and not the assent of meer Reason The immediate ground of this assent should not be the self-evidence of the thing testified in the Scripture to mans reason but the divine authority of God testifying That which is the formal object of Faith as the Schools speak is the first truth or God himself revealing his mind to us Suppose a truth taught in the Scripture be likewise demonstrated to my reason by Philosophical Arguments as namely That God created and governs the World and that the Soul of man is immortal my assent to these Truths is so far the assent of divine Faith as it is grounded and bottom'd upon the authority of a divine Testimony As for that assent which is meerly grounded upon Philosophical reason and demonstration it is not divine Faith but only humane Faith and Reason Sixthly Our Reason is so imperfect so defective so apt to mistake in divine and spiritual matters that we must not make our apprehensions though under pretence of Reason the rule of what we will receive for the Word and revealed Will of God and what we will reject but what the Scripture holds forth must be the rule of our apprehensions though we cannot comprehend the same by our weak depraved reason and understanding otherwise we subject the authority of Gods Truth to our own weak shallow apprehensions and believe him not because he hath said it but because we by our reason can comprehend it and this is dangerous and destructive to the faith of a Christian for the Scriptures do reveal those things that are above our reason What reason of Men or Angels could ever have thought of such a thing as the three Divine Persons of the Godhead the personal union of God and Man in the Mediator the imputation of Adam's sin to his Posterity and the imputation of the glorious Righteousness of Christ to poor Sinners for their justification Without all controversie great is the mystery of godliness 1 Tim. 3.16 But what great mystery is there in it if we by our shallow reason can comprehend it We must pray for Grace saith Mr. Fox (y) In his Preface to Luther on the Galatians the Author of the Book of Martyrs that we may rightly understand the Gospel So strange is this Doctrine to carnal Reason so contrary to the World so many enemies it hath that except the Spirit of God from above do powerfully reveal it Learning cannot reach it Wisdom is offended Nature is astonished Devils and Men do oppose and persecute it briefly as there is no way to life so easie so there is none so hard easie to whom it is given from above hard to carnal Sense and Reason not yet inspired And Luther himself in his Commentary on
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