A seasonable discourse of the right use and abuse of reason in matters of religion. By Philologus.

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 Rea∣son; 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 di∣vine 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 doubt∣ing and wavering, notwithstanding all other reasons and proofs. (l.)We should so believe the Scripture for it self, and in regard of the Testimony of the Spirit of God witness∣ing the same, as not to subject the divine Authority thereof, to our Reasons and demonstrati∣ons. 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 Judg∣ment, 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 per∣swasion 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 good∣ness 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 eve∣ry 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 can∣not behold it, no more then a blind man can see the Sun when it shineth. The Spirit of God is the Au∣thor of supernatural light and faith; by the inspirati∣on thereof, were the Scriptures first written; the se∣crets 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 Testi∣mony of this Spirit, where it comes in power, must needs fully perswade and assure the heart and Consci∣ence of a Christian, that the Scripture is the infallible word of God. As in other Sciences, there are al∣wayes

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 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 appa∣rent; 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 Reli∣gion, he may truly answer thus, because they are revealed in the holy Scriptures: If it be further de∣manded, 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 en∣lightning his understanding to see those lively chara∣cters 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 dili∣gently examined and compared together, do plain∣ly 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 Chri∣stian is finally and ultimately resolved into the infalli∣ble word of God, or a divine Testimony, and into no∣thing 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 determi∣nations, which if they do not accord with the Scrip∣tures, 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 Reli∣gion 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 cer∣tainty of faith's assent, is the infallible truth and Au∣thority of divine Revelation; because God hath said it, we are to believe it, and assent to it, for whatso∣ever 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 igno∣rant 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 re∣vealed. But now the great question will be, how we know infallibly that God is the Author of the Scrip∣tures, and that what we find written therein is of di∣vine inspiration, the very Oracles of God? Here lyes the great, yea the irreconcileable diffe∣rence

between the Church of Rome and us; for where∣as 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 repre∣sentative, 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.) 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 be∣cause 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 fur∣ther 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 can∣not err, for thou art Peter, and upon this Rock will I build my Church, &c. And thus they run round

in a Circle(n.) and are so intangled that the wisest and most learned of them know not how to deliver themselves. In∣deed 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 Consci∣ences, the divine Authority and truth of the Scrip∣tures, by removing those impediments that hindred, as namely, our ignorance and unbelief, and by be∣stowing upon us those graces that make us capable of 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 understand∣ings, that we may see by a spiritual light the excel∣lency 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 ask∣ed, 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 importu∣nate) But how know you that you do indeed per∣ceive 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 dispu∣ting 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 Au∣thority 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 di∣vine 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 consi∣dered, take these following Rules for preventing mistakes.

First, That the Spirit of God doth assuredly perswade the Conscience of a Christi∣an, that the Scriptures are the Word of God, not by an immediate Vision or Revelation, under which pre∣tence

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 Co∣venant) 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 Argu∣ments 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 cer∣tain and manifest to him that hath the Spirit, for it makes it self evident where it comes; but this is pri∣vate and particular (not publick and common) te∣stifying 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 vi∣sible standing Rule, to the written Law and Testimo∣ny, 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 Instru∣ment

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 re∣lation and correspondence between the truth of the party witnessing, and the truth of the thing witnes∣sed: And this holy Spirit, the Author of the Scrip∣tures, 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 Scrip∣tures.

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 ves∣sel to carry and convey the heavenly light unto us) but it doth seal in our hearts the saving truth con∣tained 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, abso∣lutely, 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 where, and in what measure he pleaseth; so that ho∣ly men, partakers of the same Spirit in several de∣grees, may err and mistake in some things, and dis∣sent

one from another in matters that are not funda∣mental.

And thus we have given you some Rules to prevent mistakes touching the inward testimony and revelati∣on of the Spirit of God. It will not be amiss now to reflect a little (yet without any rankor or bitter∣ness against the persons of men) upon their opinion that derogate from the Spirit of God and divine re∣velation, and set up Reason as a Judge in matters of Religion, and so resolve their Faith finally into Rea∣son.

Notes

• (l.)

  Calv. Instit. Lib. 1. Chap. 7. S. 5.
• (m.)

  Mr. W. Pemble na∣ture and pro∣perties of grace and faith, P. 210, 211.
• (n.)

  The Po∣pish Circle de∣scribed.
• Rules concerning the Spirits testimo∣ny.