Chapter VII: Inferences from the whole -- Some objections answered.
Inferences from the whole -- Some objections answered.
Three things do offer themselves unto consideration from what hath been discoursed:--
1. What is the ground and reason why the meanest and most unlearned sort of believers do assent unto this truth, that the Scriptures are the word of God, with no less firmness, certainty, and assurance of mind, than do the wisest and most learned of them; yea, ofttimes the faith of the former sort herein is of the best growth and firmest consistency against oppositions and temptations. Now, no assent of the mind can be accompanied with any more assurance than the evidence whose, effect it is, and which it is resolved into, will afford; nor doth any evidence of truth beget an assent unto it in the mind but as it is apprehended and understood. Wherefore, the evidence of this truth, wherein soever it consists, must be that which is perceived, apprehended, and understood, by the meanest and most unlearned sort of true believers; for, as was said, they do no less firmly assent and adhere unto it than the wisest and most learned of them. It cannot, therefore, consist in such subtile and learned arguments, whose sense they cannot understand or comprehend. But the things we have pleaded are of another nature: for those characters of divine wisdom, goodness, holiness, grace, and sovereign authority, which are implanted in the Scripture by the Holy Ghost, are as legible unto the faith of the meanest as of the most learned believer; and they also are no less capable of an experimental understanding of the divine power and efficacy of the Scripture, in all its spiritual operations, than those who are more wise and skilful in discerning the force of external arguments and motives of credibility. It must, therefore, of necessity be granted, that the formal reason of faith consists in those things whereof the evidence is equally obvious unto all sorts of believers.
2. Whence it is that the assent of faith, whereby we believe the Scriptures to be the word of God, is usually affirmed to be accompanied with more assurance than any assent which is the effect of science upon the most demonstrative principles. They who affirm this do not consider faith as it is in this or that individual person, or in all that do sincerely believe, but in its own nature and essence, and what it is meet and able to produce. And the schoolmen do distinguish between a certainty or assurance of evidence and an assurance of adherence. In the latter, they say, the certainty of faith doth exceed that of science; but it is less in respect of the former. But it is not easily to be conceived how the certainty of adherence should exceed the certainty of evidence, with respect unto any object whatsoever. That which seems to render a difference in this case is, that the evidence which we have in things scientifical is speculative, and affects the mind only; but the evidence which we have by faith effectually worketh on the will also, because of the goodness and excellency of the things that are believed. And hence it is that the whole soul doth more firmly adhere unto the objects of faith upon that evidence which it hath of them, than unto other things whereof it hath clearer evidence, wherein the will and affections are little or not at all concerned. And Bonaventure giveth a reason of no small weight why faith is more certain than science, not with the certainty of speculation, but of adherence: "Quoniam fideles Christiani, nec argumentis, nec tormentis, nec blandimentis adduci possunt, vel inclinari, ut veritatem quam credunt vel ore tenus negent; quod nemo peritus alicujus scientiæ faceret, si acerrimis tormentis cogeretur scientiam suam de conclusione aliqua geometrica vel arithmetica retractare. Stultus enim et ridiculus esset geometra, qui pro sua scientia in controversiis geometricis mortem auderet subire, nisi in quantum dictat fides, non esse mentiendum." And whatever may be said of this distinction, I think it cannot modestly be denied that there is a greater assurance in faith than is in any scientifical conclusions, until as many good and wise men will part with all their worldly concernments and their lives, by the most exquisite tortures, in the confirmation of any truth which they have received, merely on the ground of reason acting in human sciences, as have so done on the certainty which they had by faith that the Scripture is a divine revelation: for in bearing testimony hereunto have innumerable multitudes of the best, the holiest, and the wisest men that ever were in the world, cheerfully and joyfully sacrificed all their temporal and adventured all their eternal concernments; for they did it under a full satisfaction that in parting with all temporary things, they should be eternally blessed or eternally miserable, according as their persuasion in faith proved true or false. Wherefore, unto the firmitude and constancy which we have in the assurance of faith, three things do concur:--
(1.) That this ability of assent upon testimony is the highest and most noble power or faculty of our rational souls; and, therefore, where it hath the highest evidence whereof it is capable, -- which it hath in the testimony of God, -- it giveth us the highest certainty or assurance whereof in this world we are capable.
(2.) Unto the assent of divine faith there is required an especial internal operation of the Holy Ghost. This rendereth it of another nature than any mere natural act and operation of our minds; and, therefore, if the assurance of it may not properly be said to exceed the assurance of science in degree, it is only because it is of a more excellent kind, and so is not capable of comparison unto it as to degrees.
(3.) That the revelation which God makes of himself, his mind and will, by his word, is more excellent, and accompanied with greater evidence of his infinitely glorious properties, -- wherein alone the mind can find absolute rest and satisfaction (which is its assurance), -- than any other discovery of truth, of what sort soever, is capable of; neither is the assurance of the mind absolutely perfect in any thing beneath the enjoyment of God. Wherefore, the soul by faith making the nearest approaches whereof in this life it is capable unto the eternal spring of being, truth, and goodness, it hath the highest rest, satisfaction, and assurance therein, that in this life it can attain unto.
3. It followeth from hence that those that would deny either of these two things, or would so separate between them as to exclude the necessity of either unto the duty of believing, -- namely, the internal work of the Holy Spirit on the minds of men, enabling them to believe, and the external work of the same Holy Spirit, giving evidence in and by the Scripture unto its own divine original, -- do endeavour to expel all true divine faith out of the world, and to substitute a probable persuasion in the room thereof.
For a close unto this discourse, which hath now been drawn forth unto a greater length than was at first intended, I shall consider some objections that are usually pleaded in opposition unto the truth asserted and vindicated:--
1. It is, therefore, objected, in the first place, "That the plea hitherto insisted on cannot be managed without great disadvantage to Christian religion; for if we take away the rational grounds on which we believe the doctrine of Christ to be true and divine, and the whole evidence of the truth of it be laid on things not only derided by men of atheistical spirits, but in themselves such as cannot be discerned by any but such as do believe, on what grounds can we proceed to convince an unbeliever?"
Ans. 1. By the way, it is one thing to prove and believe the doctrine of Christ to be true and divine; another, to prove and believe the Scripture to be given by inspiration of God, or the divine authority of the Scripture, which alone was proposed unto consideration. A doctrine true and divine may be written in and proposed unto us by writings that were not divinely and infallibly inspired; and so might the doctrine of Christ have been, but not without the unspeakable disadvantage of the church. And there are sundry arguments which forcibly and effectually prove the doctrine of Christ to have been true and divine, which are not of any efficacy to prove the divine authority of the Scriptures; though, on the other hand, whatever doth prove the divine authority of the Scriptures doth equally prove the divine truth of the doctrine of Christ.
2. There are two ways of convincing unbelievers, -- the one insisted on by the apostles and their followers, the other by some learned men since their days. The way principally insisted on by the apostles was, by preaching the word itself unto them in the evidence and demonstration of the Spirit; by the power whereof, manifesting the authority of God in it, they were convinced, and falling down acknowledged God to be in it of a truth, 1 Cor. ii. 4, 5, xiv. 24, 25. It is likely that in this their proposal of the gospel, the doctrine and truths contained in it, unto unbelievers, those of atheistical spirits would both deride them and it; and so, indeed, it came to pass, many esteeming themselves to be babblers and their doctrine to be arrant folly. But yet they desisted not from pursuing their work in the same way; whereunto God gave success. The other way is, to prove unto unbelievers that the Scripture is true and divine by rational arguments; wherein some learned persons have laboured, especially in these last ages, to very good purpose. And certainly their labours are greatly to be commended, whilst they attend unto these rules:-- (1.) That they produce no arguments but such as are cogent, and not liable unto just exceptions; for if, to manifest their own skill or learning, they plead such reasons as are capable of an answer and solution, they exceedingly prejudice the truth, by subjecting it unto dubious disputations, whereas in itself it is clear, firm, and sacred. (2.) That they do not pretend their rational grounds and arguments to be the sole foundation that faith hath to rest upon, or which it is resolved into; for this were the ready way to set up an opinion, instead of faith supernatural and diving Accept but of these two limitations, and it is acknowledged that the rational grounds and arguments intended may be rationally pleaded, and ought so to be, unto the conviction of gainsayers; for no man doth so plead the self-evidencing power of the Scripture as to deny that the use of other external motives and arguments is necessary to stop the mouths of atheists, as also unto the farther establishment of them who do believe. These things are subordinate, and no way inconsistent.
The truth is, if we will attend unto our own and the experience of the whole church of God, the way whereby we come to believe the Scripture to be the word of God ordinarily is this, and no other. God having first given his word as the foundation of our faith and obedience, hath appointed the ministry of men, at first extraordinary, afterward ordinary, to propose unto us the doctrines, truths, precepts, promises, and threatenings contained therein. Together with this proposition of them, they are appointed to declare that these things are not from themselves, nor of their own invention, 2 Tim. iii. 14-17. And this is done variously. Unto some the word of God in this ministry thus comes, or is thus proposed, preached, or declared, whilst they are in a condition not only utterly unacquainted with the mysteries of it, but filled with contrary apprehensions, and consequently prejudiced against it. Thus it came of old unto the pagan world, and must do so unto such persons and nations as are yet in the same state with them. Unto these the first preachers of the gospel did not produce the book of the Scriptures, and tell them that it was the word of God, and that it would evidence itself unto them so to be, for this had been to despise the wisdom and authority of God in their own ministry; but they preached the doctrines of it unto them, grounding themselves on the divine revelation contained therein. And this proposition of the truth or preaching of the gospel was not left of God to work itself into the reason of men by the suitableness of it thereunto; but being his own institution for their illumination and conversion, he accompanied it with divine power, and made it effectual unto the ends designed, Rom. i. 16. And the event hereof among mankind was, that by some this new doctrine was derided and scorned; by others, whose hearts God opened to attend unto it, it was embraced and submitted unto. Among those who, after the propagation of the gospel, are born, as they say, within the pale of the church, the same doctrine is variously instilled into persons, according unto the several duties and concerns of others to instruct them. Principally, the ministry of the word is ordained of God unto that end, whereon the church is the pillar and ground of truth. Those of both sorts unto whom the doctrine mentioned is preached or proposed are directed unto the Scriptures as the sacred repository thereof; for they are told that these things come by revelation from God, and that that revelation is contained in the Bible, which is his word. Upon this proposal, with inquiry into it and consideration of it, God co-operating by his Spirit, there is such evidence of its divine original communicated unto their minds through its power and efficacy, with the characters of divine wisdom and holiness implanted on it, which they are now enabled to discern, that they believe it and rest in it as the immediate word of God. Thus was it in the case of the woman of Samaria and the inhabitants of Sychar with respect unto their faith in Christ Jesus, John iv. 42. This is the way whereby men ordinarily are brought to believe the word of God, Rom. x. 14, 15, 17; and that neither by external arguments nor motives, which no one soul was ever converted unto God by, nor by any mere naked proposal and offer of the book unto them, nor by miracles, nor by immediate revelation or private subjective testimony of the Spirit; nor is their faith a persuasion of mind that they can give no reason of, but only that they are so persuaded.
2. But it will be yet farther objected, "That if there be such clear evidence in the thing itself, that is, in the divine original and authority of the Scriptures, that none who freely use their reason can deny it, then it lies either in the naked proposal of the thing unto the understanding, -- and if so, then every one that assents unto this proposition, That the whole is greater than the part,' must likewise assent unto this, That the Scripture is the word of God,' -- or the evidence must not lie in the naked proposal, but in the efficacy of the Spirit of God in the minds of them unto whom it is proposed."
Ans. 1. I know no divine, ancient or modern, popish or protestant, who doth not assert that there is a work of the Holy Ghost on the minds of men necessary unto a due belief of the Scripture to be the word of God; and the consideration hereof ought not by any Christian to be excluded. But they say not that this is the objective testimony or evidence on which we believe the Scripture to be the word of God, concerning which alone is our inquiry.
2. We do not dispute how far or by what means this proposition, "The Scripture is the word of God," may be evidenced merely unto our reason, but unto our understanding as capable of giving an assent upon testimony. It is not said that this is a first principle of reason, though it be of faith, nor that it is capable of a mathematical demonstration. That the whole is greater than the part is self-evident unto our reason upon its first proposal, but such none pretends to be in the Scripture, because it is a subject not capable of it; nor do those who deny the self-evidence of the Scripture pretend by their arguments for its divine authority to give such an evidence of it unto reason as is in first principles or mathematical demonstrations, but content themselves with that which they call a "moral certainty." But it is by faith we are obliged to receive the truth of this proposition, which respects the power of our minds to assent unto truth upon testimony, infallibly on that which is infallible. And hereunto it evidenceth its own truth, not with the same, but with an evidence and certainty of a higher nature and nobler kind than that of the strictest demonstration in things natural or the most forcible argument in things moral.
3. It will be objected, "That if this be so, then none can be obliged to receive the Scripture as the word of God who hath not faith, and none have faith but those in whom it is wrought by the Spirit of God, and thereinto all will be resolved at last."
Ans. 1. Indeed there is no room for this objection, for the whole work of the Spirit is pleaded only as he is the efficient cause of believing, and not the objective, or reason why we do believe. But, --
2. We must not be ashamed to resolve all we do well spiritually, and in obedience to the command of God, into the efficacious operation of the Holy Ghost in us, unless we intend to be ashamed of the gospel. But this still makes his internal operation to be the efficient, and not his internal testimony to be the formal, reason of our faith.
3. It is another question, whether all obligation unto duty is and must be proportionate unto our own strength without divine assistance; which we deny, and affirm that we are obliged unto many things by virtue of God's command which we have no power to answer but by virtue of his grace.
4. Where the proposal of the Scripture is made in the way before described, those unto whom it is proposed are obliged to receive it as the word of God, upon the evidence which it gives of itself so to be; yes, every real, true, divine revelation made unto men, or every proposal of the Scripture by divine providence, hath that evidence of its being from God accompanying it as is sufficient to oblige them, unto whom it was made to believe it, on pain of his displeasure. If this were otherwise, then either were God obliged to confirm every particular divine revelation with a miracle (which, as to its obligation unto believing, wants not its difficulty), which he did not, as in many of the prophets, nor doth at this day at the first proposal of the gospel to the heathen; or else, when he requires faith and obedience in such ways as in his wisdom he judgeth meet, -- that is, in the ordinary ministry of the word, -- they are not obliged thereby, nor is it their sin to refuse a compliance with his will.
5. If this difficulty can be no otherwise avoided but by affirming that the faith which God requires of us with respect unto his word is nothing but a natural assent unto it upon rational arguments and considerations, which we have an ability for, without any spiritual aid of the Holy Ghost, or respect unto his testimony, as before described, -- which overthrows all faith, especially that which is divine, -- I shall rather ten thousand times allow of all the just consequences that can follow on the supposition mentioned than admit of this relief. But of those consequences this is none, that any unto whom the Scripture is proposed are exempted from an obligation unto believing.
In like manner, there is no difficulty in the usual objection which respects particular books of the Scripture, why we receive them as canonical and reject others; as, namely, the Book of Proverbs, and not of Wisdom, of Ecclesiastes, and not Ecclesiasticus: for, --
1. As to the books of the Old Testament, we have the canon of them given us in the New, where it is affirmed that unto the church of the Jews were committed the oracles of God; which both confirms all that we receive and excludes all that we exclude. And unto the New there are no pretenders, nor ever were, to the least exercise of the faith of any.
2. All books whatever that have either themselves pretended unto a divine original, or have been pleaded by others to be of that extract, have been, and may be from themselves, without farther help, evicted of falsehood in that pretence. They have all of them hitherto, in matter or manner, in plain confessions or other sufficient evidence, manifested themselves to be of a human original. And much danger is not to be feared from any that for the future shall be set forth with the same pretence.
3. We are not bound to refuse the ministry of the church, or the advantages of providence whereby the Scripture is brought unto us, with the testimonies which, either directly or collaterally, any one part of it gives unto another. Although the Scripture be to be believed for itself, yet it is not ordinarily to be believed by itself, without the help of other means.
4. On these suppositions I fear not to affirm that there are on every individual book of the Scripture, particularly those named, those divine characters and criteria which are sufficient to difference them from all other writings whatever, and to testify their divine authority unto the minds and consciences of believers. I say of believers, for we inquire not on what ground unbelievers, or those who do not believe, do believe the word of God, nor yet directly on what outward motives such persons may be induced so to do; but our sole inquiry at present is, what the faith of them who do believe is resolved into. It is not, therefore, said that when our Lord Jesus Christ (for we acknowledge that there is the same reason of the first giving out of divine revelations as is of the Scripture) came and preached unto the Jews, that these mere words, "I am the light of the world," or the like, had all this evidence in them or with them; for nothing he said of that kind may be separated from its circumstances. But supposing the testimonies given in the Scripture beforehand to his person, work, time, and manner of coming, with the evidence of the presence of God with him in the declaration that he made of his doctrine and himself to be the Messiah, the Jews were bound to believe what he taught, and himself to be the Son of God, the Saviour of the world; and so did many of them upon his preaching only, John iv. 42, [viii. 30.] And in like manner they were bound to believe the doctrine of John Baptist, and to submit unto his institutions, although he wrought no miracle; and those who did not rejected the counsel of God for their good, and perished in their unbelief. But although our Lord Jesus Christ wrought no miracles to prove the Scripture then extant to be the word of God, seeing he wrought them among such only as by whom that was firmly believed, yet the wisdom of God saw it necessary to confirm his personal ministry by them. And without a sense of the power and efficacy of the divine truth of the doctrine proposed, miracles themselves will be despised; so they were by some who were afterward converted by the preaching of the word, Acts ii. 13: or they will produce only a false faith, or a ravished assent upon an amazement, that will not abide, Acts iii. 7, 8, viii. 13, 21. __________________________________________________________________
Appendix.
A summary representation of the nature and reason of that faith wherewith we believe the Scripture be the word of God, with some attestations given unto the substance of what hath been delivered concerning it, shall give a close to this discourse. As to the first part of the design, the things that follow are proposed:--
I. Unto the inquiry, on what grounds, or for what reason, we believe the Scripture to be the word of God, many things supposed, as on all hands agreed upon, whose demonstration or proof belongs not unto our present work. Such are, --
1. The being of God and his self-subsistence, with all the essential properties of his nature.
2. Our relation unto him and dependence on him, as our creator, benefactor, preserver, judge, and rewarder, both as unto things temporal and eternal. Wherefore, --
3. The to gnoston tou Theou, "whatever may be known of God" by the light of nature, whatever is manifest in or from the works of creation and providence, and necessary actings of conscience, as to the being, rule, and authority of God, supposed as acknowledged in this inquiry.
4. That beyond the conduct and guidance of the light of nature, that men may live unto God, believe and put their trust in him, according to their duty, in that obedience which he requireth of them, so as to come unto the enjoyment of him, a supernatural revelation of his mind and will unto them, especially in that condition wherein all mankind are since the entrance of sin, is necessary.
5. That all those unto whom God hath granted divine revelations immediately from himself, for their own use, and that of all other men unto whom they were to be communicated, were infallibly assured that they came from God, and that their minds were no way imposed on in them.
6. That all these divine revelations, so far as they are any way necessary to guide and instruct men in the true knowledge of God and that obedience which is acceptable unto him, are now contained in the Scriptures, or those books of the Old and New Testament which are commonly received and owned among all sorts of Christians.
These things, I say, are supposed unto our present inquiry, and taken for granted so that the reader is not to look for any direct proof of them in the prying course. But on these suppositions it is alleged and proved, --
1. That all men unto whom it is duly proposed as such are bound to believe this Scripture, these books of the Old and New Testament, to be the word of God, -- that is, to contain and exhibit an immediate, divine, supernatural revelation of his mind and will, so far as is any way needful that they may live unto him, -- and that nothing is confined in them but what is of the same divine original.
2. The obligation of this duty of thus believing the Scripture to be the word of God ariseth partly from the nature of the thing itself, and partly from the especial command of God; for it being that revelation of the will of God without the knowledge whereof and assent whereunto we cannot live unto God as we ought, nor come unto the enjoyment of him, it is necessary that we should believe it unto these ends, and God requireth it of us that so we should do.
3. We cannot thus believe it in a way of duty, but upon a sufficient evidence and prevalent testimony that so it is.
4. There are many cogent arguments, testimonies, and motives, to persuade, convince, and satisfy unprejudiced persons, that the Scripture is the word of God or a divine revelation, and every way sufficient to stop the mouths of gainsayers, proceeding on such principles of reason as are owned and approved by the generality of mankind. And arguments of this nature may be taken from almost all considerations, of the properties of God and his government of the world, of our relation unto him, of what belongs unto our present peace and future happiness.
5. From the arguments and testimonies of this nature, a firm persuasion of mind, defensible against all objections, that the Scripture is the word of God, may be attained, and that such, as that those who live not in contradiction unto their own light and reason, through the power of their lusts, cannot but judge it their wisdom, duty, and interest to yield obedience unto his will as revealed therein.
6. But yet that persuasion of mind which may be thus attained, and which resteth wholly upon these arguments and testimonies, is not entirely that faith wherewith we are obliged to believe the Scripture to be the word of God in a way of duty; for it is not to be merely human, how firm soever the persuasion in it may be, but divine and supernatural, -- of the same kind with that whereby we believe the things themselves contained in the Scripture.
7. We cannot thus believe the Scripture to be the word of God, nor any divine truth therein contained, without the effectual illumination of our minds by the Holy Ghost; and to exclude the consideration of his work herein is to cast the whole inquiry out of the limits of Christian religion.
8. Yet is not this work of the Holy Spirit in the illumination of our minds, whereby we are enabled to believe in a way of duty with faith supernatural and divine, the ground and reason why we do believe, or the evidence whereon we do so, nor is our faith resolved hereinto.
9. Whereas, also, there are sundry other acts of the Holy Spirit in and upon our minds, establishing this faith against temptations unto the contrary, and farther ascertaining us of the divine original of the Scripture, or testifying, it unto us, yet are they none of them severally, nor all of them jointly, the formal reason of our faith, nor the ground which we believe upon. Yet are they such as that without the first work of divine illumination, we cannot believe at all in a due manner; so without his other consequent operations, we cannot believe steadfastly against temptations and oppositions. Wherefore, --
10. Those only can believe the Scripture aright to be the word of God, in a way of duty, whose minds are enlightened, and who are enabled to believe by the Holy Ghost.
11. Those who believe not are of two sorts; for they are either such as oppose and gainsay the word as a cunningly-devised fable, or such as are willing without prejudice to attend unto the consideration of it. The former sort may be resisted, opposed, and rebuked by external arguments, and such moral considerations as vehemently persuade the divine original of the Scripture; and from the same principles may their mouths be stopped as to their cavils and exceptions against it; -- the other sort are to be led on unto believing by the ministry of the church in the dispensation of the word itself; which is the ordinance of God unto that purpose. But, --
12. Neither sort doth ever come truly to believe, either merely induced thereunto by force of moral arguments only, or upon the authority of that church by whose ministry the Scripture is proposed unto them to be believed. Wherefore --
13. The formal reason of faith divine and supernatural, whereby we believe the Scripture to be the word of God in the way of duty, and as it is required of us, is the authority and veracity of God alone, evidencing themselves unto our minds and consciences in and by the Scripture itself. And herein consisteth that divine testimony of the Holy Ghost, which, as it is a testimony, gives our assent unto the Scriptures the general nature of faith, and as it is a divine testimony gives it the especial nature of faith divine and supernatural.
14. This divine testimony given unto the divine original of the Scripture in and by itself, whereinto our faith is ultimately resolved, is evidenced and made known, as by the characters of the infinite perfections of the divine nature that are in it and upon it, so by the authority, power, and efficacy, over and upon the souls and consciences of men, and the satisfactory excellency of the truths contained therein, wherewith it is accompanied.
15. Wherefore, although there be many cogent external arguments whereby a moral, steadfast persuasion of the divine authority of the Scriptures may be attained; and although it be the principal duty of the true church in all ages to give testimony thereunto, which it hath done successively at all times since first it was intrusted with it; and although there be many other means whereby we are induced, persuaded, and enabled to believe it; yet is it for its own sake only, efficaciously manifesting itself to be the word of God, or upon the divine testimony that is given in it and by it thereunto, that we believe it to be so with faith divine and supernatural.
Corol. Those who either deny the necessity of an internal subjective work of the Holy Ghost enabling us to believe, or the objective testimony of the Holy Spirit given unto the Scripture in and by itself, or do deny their joint concurrence in and unto our believing, do deny all faith properly divine and supernatural.
II. This being the substance of what is declared and pleaded for in the preceding treatise, to prevent the obloquy of some and confirm the judgment of others, I shall add the suffrage of ancient and modern writers given unto the principal parts of it, and whereon all other things asserted in it do depend:-- Clemens Alexandrinus discourseth at large unto this purpose, Strom. cap. 16, Echomen gar ten archen tes didaskalias ton Kurion, dia te ton propheton, dia te tou euangeliou, kai dia ton makarion apostolon, polutropos kai polumeros ex arches eis telos hegoumenon tes gnoseos; -- "We have the Lord himself for the principle or beginning of doctrine; who, by the prophets, the gospel, and blessed apostles, in various manners and by divers degrees, goeth before us, or leads us unto knowledge." [This is that which we lay down as the reason and ground of faith -- namely, the authority of the Lord himself instructing us by the Scriptures.] So he adds: Ten archen d' eitis eterou deisthai hupolaboi, ouket' an ontos arche phulachtheie. Ho men oun ex heautou pistos, te kuriake graphe te kai phone axiopistos eikotos an dia tou Kuriou pros ten ton anthropon euergesian energoumene; amelei pros ten ton pragmaton heuresin, aute chrometha kriterio; to krinomenon de pan, eti apiston prin krithenai; host' oud' arche to kriseos demenon; -- "And if any one suppose that he needeth any other principle, the principle will not be kept;" [that is, if we need any other principle whereinto to resolve our faith, the word of God is no more a principle unto us.] "But he who is faithful from himself is worthy to be believed in his sovereign writing and voice; which, as it appeareth, is administered by the Lord for the benefit of men. And certainly we use it as a rule of judging for the invention of things. But whatever is judged is not credible, or to be believed, until it is judged; and that is no principle which stands in need to be judged." The intention of his words is, that God, who alone is to be believed for himself, hath given us his word as the rule whereby we are to judge of all things. And this word is so to be believed as not to be subject unto any other judgment; because if it be so, it cannot be either a principle or a rule. And so he proceeds: Eikotos toinun pistei perilabontes anapodeikton ten archen ek periousias, kai tas apodeixeis par' autes tes arches peri tes arches labontes, phone Kuriou paideuometha pros ten epignosin tes aletheias; -- "Wherefore, it is meet that, embracing by faith the most sufficient, indemonstrable principle, and taking the demonstrations of the principle from the principle itself, we are instructed by the voice of the Lord himself unto the acknowledgment of the truth." In few words he declares the substance of what we have pleaded for. No more do we maintain in this cause but what Clemens doth here assert, -- namely, that we believe the Scripture for itself, as that which needeth no antecedent or external demonstration, but all the evidence and demonstration of its divine original is to be taken from itself alone; which yet he farther confirms: Ou gar haplos apophainomenois anthropois prosechoimen, hois kai antapophainesthai ep' ises exestin. Ei d' ouk arkei monon haplos eipein to doxan, alla pistosasthai dei to lechthen, ou ten ex anthropon anamenomen marturian, alla te tou Kuriou phone pistoumetha to zetoumenon. He pason apodeixeon echenguotera, mallon d', he mone apodeixis ousa tunchanei. Houtos oun kai hemeis ap' auton peri auton ton graphon teleios apodeiknuntes, ek pisteos teithometha apodeiktiko; -- "For we would not attend or give credit simply to the definitions of men, seeing we have right also to define in contradiction unto them. And seeing it is not sufficient merely to say or assert what appears to be truth, but to beget a belief also of what is spoken, we expect not the testimony of men, but confirm that which is inquired about with the voice of the Lord; which is more full and firm than any demonstration, yea, which rather is the only demonstration. Thus we, taking our demonstrations of the Scripture out of the Scripture, are assured by faith as by demonstration." And in other places, as Strom. 4, he plainly affirms that the way of Christians was to prove the Scripture by itself, and all other things by the Scripture.
Basilius speaks to the same purpose on Ps. cv.: Pistis, he huper tas logikas methodous ten psuchen eis sunkatathesin helkousa. Pistis, ouk he geometrikais anankais, all' he tais tou pneumatos energeiais enginomene; -- "Faith, which draws the soul to assent above all methods of reasonings; faith, which is not the effect of geometrical demonstrations, but of the efficacy of the Spirit." The nature, cause, and efficacy of that faith whereby we believe the Scripture to be the word of God, are asserted by him.
Nemesius, De Homin., cap. ii.: He ton theion logion didaskalia, to piston aph' heautes echousa dia to theopneuston einai; -- "The doctrine of the divine oracles hath its credibility from itself, because of its divine inspiration."
The words of Austin, though taken notice of by all, yet may here be again reported. Confess., lib. xi. cap. 3: "Audiam et intelligam quomodo fecisti coelum et terram. Scripsit hoc Moses; scripsit et abiit, transivit hinc ad te. Neque nunc ante me est; nam si esset, tenerem eum, et rogarem eum, et per te obsecrarem, ut mihi ista panderet; et præberem aures corporis mei sonis erumpentibus ex ore ejus. At si Hebræa voce loqueretur, frustra pulsaret sensum meum, nec inde mentem meam quidquam tangeret; si autem Latine, scirem quid diceret. Sed unde scirem an verum diceret? quod si et hoc scirem, num et ab illo scirem? Intus utique mihi, intus in domicilio cogitationis, nec Hebræa, nec Græca, nec Latina, nec barbara, veritas, sine oris et linguæ organis, sine strepitu syllabarum diceret, Verum dicit;' at ego statim certus confidenter illi homini tuo dicerem, Verum dicis.' Cum ergo illum interrogare non possim, te, quo plenus vera dixit, veritas, te Deus meus rogo, parce peccatis meis; et qui illi servo tuo dedisti hæc dicere, da et mihi hæc intelligere;" -- "I would hear, I would understand how thou madest the heaven and the earth. Moses wrote this; he wrote it, and is gone hence to thee, for he is not now before me; for if he were, I would hold him, and ask him, and beseech him, for thy sake, that he would open these things unto me; and I would apply the ears of my body to the sounds breaking forth from his mouth. But if he should use the Hebrew language, in vain should he affect my sense, for he would not at all touch my mind. If he should speak Latin, I should know what he said. But whence should I know that he spake the truth? and if I should know this also, should I know it of him? Within me, in the habitation of my own thoughts, truth, neither in Hebrew, Greek, Latin, nor any barbarous language, without the organs of mouth or tongue, without the noise of syllables, would say, He speaks the truth;' and I, being immediately assured or certain of it, would say unto that servant of thine, Thou speakest truth.' Whereas, therefore, I cannot ask him, I ask thee, O Truth, with which he being filled spake the things that are true, O my God, I ask of thee, pardon my sins; and thou who gavest unto this thy servant to speak these things, give unto me to understand them."
That which is most remarkable in these words is, that he plainly affirms that faith would not ensue on the declaration of the prophets themselves if they were present with us, unless there be an internal work of the Holy Spirit upon our minds to enable us, and persuade them thereunto. And, indeed, he seems to place all assurance of the truth of divine revelations in the inward assurance which God gives us of them by his Spirit; which we have before considered.
The second Arausican council gives full testimony unto the necessity of the internal grace of the Spirit that we may believe: Can. vii.," Siquis evangelicæ prædicationi consentire posse confirmat absque illuminatione et inspiratione Spiritus Sancti, hæretico fallitur spiritu."
To descend unto later times, wherein these things have been much disputed, yet the truth hath beamed such light into the eyes of many as to enforce an acknowledgment from them when they have examined themselves about it. The words of Baptista Mantuanus are remarkable, De Patient., lib. iii. cap. 2. "Sæpe mecum cogitavi unde tam suadibilis sit ipsa Scriptura, unde tam potenter influat in animos auditorum, unde tantum habeat energiæ, ut non ad opinandum tantum, sed ad solide credendum omnes inflectat? Non est hoc imputandum rationum evidentiæ, quas non adducit; non artis industriæ aut verbis suavibus ad persuadendum accommodatis, quibus non utitur. Sed vide an id in causa sit, quod persuasi sumus eam a prima veritate fluxisse? Sed unde sumus ita persuasi nisi ab ipsa? quasi ad ei credendum nos sui ipsius contrahat authoritas. Sed unde oro hanc anthoritatem sibi vendicavit? Neque enim vidimus nos Deum concionantem, scribentem, docentem; tamen, ac si vidissemus, credimus et tenemus a Spiritu Sancto fluxisse quæ legimus. Forsan fuerit hæc ratio firmiter adhærendi, quod in ea veritas sit solidior, quamvis non clarior; habet enim omnis veritas vim inclinativam, et major majorem, et maxima maximam. Sed cur ergo non omnes credunt evangelio? Respond. Quod non omnes trahuntur a Deo. Sed longa opus est disputatione? Firmiter sacris Scripturis ideo credimus quod divinam inspirationem intus accepimus;" -- "I have often thought with myself whence the Scripture itself is so persuasive, from whence it doth so powerfully influence the minds of its hearers, that it inclines or leads them not only to receive an opinion, but surely to believe. This is not to be imputed to the evidence of reasons, which it doth not produce; nor unto the industry of art, with words smooth and fit to persuade, which it useth not. See, then, if this be not the cause of it, that we are persuaded that it comes from the first Truth or Verity. But whence are we so persuaded, but from itself alone? as if its own authority should effectually draw us to believe it. But whence, I pray, hath it this authority? We saw not God preaching, writing, or teaching of it; but yet, as if we had seen him, we believe and firmly hold that the things which we read proceeded from the Holy Ghost. It may be this is the reason why we so firmly adhere unto it, that truth is more solid in it, though not more clear, than in other writings; for all truth hath a persuasive power, the greater truth the greater power, and that which is greatest the greatest efficacy of all. But why, then, do not all believe the gospel? Ans. Because all are not drawn of God. But what need is there of a0y long disputation? We therefore firmly believe the Scriptures, because we have received a divine inspiration assuring us." And in what sense this is allowed hath been declared in the preceding discourse.
I shall close the whole with the testimony of them by whom the truth which we assert is most vehemently opposed, when it riseth in opposition unto an especial interest of their own.
Two things there are which are principally excepted against in the doctrine of Protestants concerning our belief of the Scripture. The first is with respect unto the Holy Spirit as the efficient cause of faith; for whereas they teach that no man can believe the Scripture to be the word of God in a due manner, and according unto his duty, without the real internal aid and operation of the Holy Ghost, however it be proposed unto him, and with what arguments soever the truth of its divine original be confirmed, this is charged on them as an error and a crime. And, secondly, whereas they also affirm that there is an inward testimony or witness of the Holy Spirit, whereby he assures and confirms the minds of men in the faith of the Scriptures with an efficacy exceeding all the persuasive evidence of outward arguments and motives, this also by some they are traduced for. And yet those of the Roman church who are looked on as most averse from that resolution of faith which most Protestants acquiesce in, do expressly maintain both these assertions.
The design of Stapleton, De Principiis Fidei, controver. 4, lib. viii. cap. 1, is to prove, "impossibile esse sine speciali gratia, ac done fidei divinitùs infuso, actum veræ fidei producere, aut ex veri nominis fide credere," -- which he there proves with sundry arguments, -- namely, "that it is impossible to produce any act of faith, or to believe with faith rightly so called, without special grace, and the divine infusion of the gift of faith." And Bellarmine speaks to the same purpose: "Argumenta quæ articulos fidei nostræ credibiles faciunt non talia sunt ut fidem omnino indubitatam reddant, nisi mens divinitùs adjuvetur," De Grat. et Lib. Arbit., lib. 6 cap. 3; -- "The arguments which render the articles of our faith credible are not such as produce an undoubted faith, unless the mind be divinely assisted."
Melchior Canus, Loc. Theol., lib. ii. cap. 8, disputes expressly to this purpose: "Id statuendum est, authoritatem humanam et incitamenta omnia illa prædicta, sive alia quæcunque adhibita ab eo qui proponit fidem, non esse sufficientes causas ad credendum ut credere tenemur; sed præterea opus esse interiori causa efficiente, id est, Dei speciali auxilio moventis ad credendum;" -- "This is firmly to be held, that human authority and all the motives before mentioned, or any other which may be used by him who proposeth the object of faith to be believed, are not sufficient causes of believing as we are obliged to believe; but there is, moreover, necessary an internal efficient cause moving us to believe, which is the especial help or aid of God." And a little after he speaks yet more plainly, "Externæ igitur omnes et humanæ persuasiones non sunt satis ad credendum, quantumcunque ab hominibus competenter ea quæ sunt fidei proponantur; sed necessaria est insuper causa interior, hoc est, divinum quoddam lumen, incitans ad credendum, et oculi quidam interiores Dei beneficio ad videndum dati;" -- "Wherefore, all external human persuasions or arguments are not sufficient causes of faith, however the things of faith may be sufficiently proposed by men; there is, moreover, necessary an internal cause, that is, a certain divine light, inciting to believe, or certain internal eyes to see, given us by the grace of God." Yea, all other learned men of the same profession do speak to the same purpose.
The other assertion, also, they do no less comply withal: "Arcanum divini Spiritus testimonium prorsus necessarium est, ut quis ecclesiæ testimonio ac judicio circa Scripturarum approbationem credat," saith Stapleton; -- "The secret testimony of the Spirit is altogether necessary, that a man may believe the testimony and judgment of the church about the Scriptures." And the words of Gregory de Valentia are remarkable: "Cum hactenus ejusmodi argumenta pro authoritate Christianæ doctrinæ fecerimus, quæ per seipsa satis prudentibns esse debeant, ut animum inducant velle credere; tamen nescio an non sit argumentum iis omnibus majus, quod qui vere Christiani sunt, ita se animo affectos esse, quod ad fidem attinet, sentiunt, ut præcipue quidem propter nullum argumentum, quod vel hactenus fecimus vel ratione similiter excogitari possit, sed propter aliud nescio quid, quod alio quodam modo et longe fortius quam ulla argumenta persuadet, ut ad firmiter credendum [trahi] se intelligant," tom. iii. in Thom., disp. 7, qu. 1, punc. 4, sect. 2. Let any man compare these words with those of Calvin, Institut. lib. i, cap. 7, sect. 5; which, as I remember, I have cited before, and he will know whence the sense of them was taken. "Whereas," saith he, "we have hitherto pleaded arguments for the authority of Christian doctrine, which even by themselves ought to suffice prudent persons to induce their minds to belief, yet I know not whether there be not an argument greater than they all, -- namely, that those who are truly Christians do find or feel by experience their minds so affected in this matter of faith, that they are moved (and obliged) firmly to believe, neither for any argument that we have used, nor for any of the like sort that can be found out by reason, but for somewhat else which persuades our minds in another manner, and far more effectually than any arguments whatever." And to show what he means by this internal argument and persuasion, he affirms elsewhere that "Deus ipse imprimis est, qui, Christianam doctrinam atque adeo Scripturam sacram veram esse, voce revelationis suæ et interno quodam instinctu et impulsu, humanis mentibus contestatur;" -- "It is God himself who, by the voice of his revelation, and by a certain internal instinct and impulse, witnesseth unto the minds of men the truth of Christian doctrine or of the holy Scripture."
These few testimonies have I produced amongst the many that might be urged to the same purpose, not to confirm the truth which we have pleaded for, which stands on far surer foundations, but only to obviate prejudices in the minds of some, who, being not much conversant in things of this nature, are ready to charge what hath been delivered unto this purpose with singularity. __________________________________________________________________ __________________________________________________________________
Book VI. Part II. __________________________________________________________________
Sunesis Pneumatike
or,
the causes, ways, and means of understanding the mind of God as revealed in his word, with assurance therein;
and
a declaration of the perspicuity of the Scriptures, with the external means of the interpretation of them. __________________________________________________________________
Open thou mine eyes, that I may behold wondrous things out of thy law. -- Ps. cxix. 18.
Give me understanding, and I shall live. -- Verse 144. __________________________________________________________________
London: 1678.
Imprimatur,
Guil. Sill., May 13, 1678.
__________________________________________________________________
Prefatory note.
The following work is the latter part of our author's treatise on the operations of the Holy Spirit in illuminating the minds of believers, and relates to the method by which we are to understand and interpret Scripture aright, as the former part of it was occupied exclusively with a discussion of the evidence or grounds on which we receive it as divine.
In the preceding treatise, on "The Reason of Faith," Owen, while defending the objective authority of the Word, in opposition to the principle of an "inward light," asserted and proved the necessity of spiritual influence for the due reception of the Word in its divine authority. His argument in the present treatise has "especial respect unto the Church on Rome," and, on the principle that every man has a right to interpret Scripture, opens with a denial of the claim of that church to be the only interpreter of Scripture. The Quaker and the Romanist agree in holding the subordination of Scripture to another authority in matters of faith, -- the former finding this authority in his inward light, the latter vesting it in the church. Our author, in common with the general body of Protestants, asserts the sufficiency of revelation in itself as a rule of faith and duty, provided it be read and understood in the enjoyment of the enlightening influence of the Spirit, and in the use of certain divinely appointed means.
This treatise, if not among the best known, is among the most useful, of our author's works. The subject is of confessed importance, and he handles it with all his characteristic sagacity. Singularly coherent, and comprehensive in its details, less prolix than most of his works, and free from irrelevant digressions, it is not to this day superseded by any similar treatise on the same subject, and forms an excellent manual for all who are engaged in sacred studies as a profession. Dr Pye Smith, in his "Scripture Testimony to the Messiah," quotes from it copiously, in illustration of the spirit with which the study of the divine Word should be prosecuted, nor has he by any means exhausted the noble and weighty sentiments which occur in this work, expressive of humble reverence for its supreme authority. Owen in himself exemplifies the benefit sure to accrue from the prostration or every claim and gift before the throne of revealed truth Few have surpassed him in "the full assurance of understanding." __________________________________________________________________
Analysis.
The presumptuous claim of the Romish Church to the infallible interpretation of the Word is denied, and the right of private judgement in the interpretation of it asserted; the question considered is declared to relate to the method by which we attain to a right perception of the mind of God in Scripture, and this method is described as twofold:-- I. Through a principal efficient cause; and, II. Auxiliary means, internal and external, appointed of God, chap. i.
I. The Holy, Spirit is represented as the efficient cause, and an inquiry follows:-- 1. Into the evidence of the work of the Spirit in the communication of spiritual understanding; -- various testimonies from Scripture are adduced, involving a minute discussion of Ps. cxix. 18, 2 Cor. iii. 13-18, Isa. xxv. 7, Luke xxiv. 44, 45, Eph. i. 17-19, Hos. xiv. 9, ii.; John xvi. 13, 1 1 John ii. 20, 27, Eph. iv. 14, Job xxxvi. 22, John vi. 45, iii.; and, 2. Into the especial nature of the Spirit's work in enlightening us into a knowledge of the mind of God in Scripture. Its nature is first considered by a reference to several scriptural expressions descriptive of it, such as "opening the eyes," "translating out of darkness into light," "giving understanding," "teaching," and "shining into our hearts," iv. As preparatory to what follows in explanation of the Spirit's work in enlightening the mind, a digression is introduced on the causes of spiritual ignorance, which are classified into three divisions:-- the natural vanity of the depraved mind; the working of corrupt affections; and the deceitful influence of Satan. The way in which the Spirit operates directly on our minds for the removal of all those causes of spiritual ignorance, by communicating spiritual light, purging from corrupt affections, and implanting spiritual habits and principles, is explained, v. His work for the production of the same effect by means of Scripture itself next comes under review; and under this head three points in regard, (1.) To the arrangement, (2.) The subject-matter of Scripture, and (3.) Difficulties in Scripture, are considered. (1.) On the first of these points, advantages are exhibited as resulting from the want of formal system in revelation; the ministry of the gospel is felt to be of value, faith and obedience are brought into special exercise and search into the whole of Scripture is rendered necessary (2.) the subject-matter of revelation is proved to contain all things requisite for faith and practise. (3.) The difficulties in Scripture include, first, things "hard to be understood," and secondly, things "hard to be interpreted." Rules for the management of these difficulties are supplied, vi.
II. As to the means for the understanding of Scripture, two kinds are specified:-- 1. Such as are general and necessary, as the reading of Scripture; and, 2. Such as are expedient and conducive to the improvement of it. And the latter are threefold:-- (1.) Spiritual means, such as prayer, susceptibiity of gracious impressions, practical obedience, desire for progress in knowledge, and attention to the ordinances of worship, vii.; (2.) Disciplinary, skill in the original languages of Scripture, acquaintance with history, geography, and chronology, and expertness in reasoning, viii.; and, (3.) Ecclesiastical, under which the deference due to catholic tradition, the consent of the fathers, and pious authorship, is estimated, ix. -- Ed. __________________________________________________________________
The preface.
I shall in a few words give the reader an account of the occasion and design of the small ensuing discourse. Some while since I published a treatise about the "Reason of Faith, or the Grounds whereon we Believe the Scripture to be the Word of God," with that faith which is our duty, and pre-required unto all other acceptable obedience. But although this be the first fundamental principle of supernatural religion, yet is it not sufficient unto any of the ends thereof (that we believe the Scripture to be divine revelation), unless we understand the mind and will of God therein revealed. At least, the knowledge and understanding of those things wherein our present duty and future state of blessedness or misery are immediately concerned, are no leas indispensably necessary unto us than is the belief of the Scripture to be the word of God. To declare the ways and means whereby we may assuredly attain that understanding is the design of the ensuing discourse, as those whereby we come infallibly to believe the Scripture with faith divine and supernatural are the subject of the former. My principal scope in both hath been, to manifest that such is the abundant goodness, wisdom, and grace of God, in granting unto us the inestimable benefit of his word, that no persons whatever shall or can come short of the advantage intended by it but through their own sinful negligence and ingratitude, -- the highest crimes in things of a spiritual and eternal concernment; for he hath given such convincing evidences of the procedure or emanation of the Scripture from himself, by the divine inspiration of the penmen thereof, and so plainly declared his mind and will therein as unto the faith and obedience which he requires of any or all sorts of persons in their various circumstances, that every one who takes care of his own present and eternal welfare may and shall, in the due use of the means by him appointed, and discharge of the duties by him prescribed unto that end, with a due dependence on the aid and assistance which he will not withhold from any who diligently seek him, infallibly attain such measure of the knowledge of his mind and will, with full assurance therein, as will be sufficient to guide him unto eternal blessedness. The same measure of divine knowledge is not required in all and every one, that they may live unto God and come unto the enjoyment of him. The dispensation of God towards mankind, in nature, providence, and grace, is an invincible spring of such variety among them, as will not allow a prescription of the same measures of knowledge unto all who have consistency with divine wisdom and goodness; and a supposition of it would bring confusion into all the order of things and persons which is of divine constitution. Nor is it pretended that any one man may or can have, in the use of any means whatever, a full comprehension of all divine revelations in this life, nor perhaps of any one of them; or that all men, in the use of the same means prescribed unto them, shall have the same conceptions of all things revealed. The Scripture was given for the use of the whole church, and that in all ages, states, and conditions, with respect unto that inconceivable variety of circumstances which all sorts of causes do distribute the whole multitude of them into. Wherefore, the wisdom of God therein hath suited itself unto the instruction of every individual believer, unto the moment of his entrance into eternity. That any one of them, that any society of them, should have a perfect comprehension of the entire revelation of God, or a perfect understanding of the whole Scripture, and every part of it, with all that is contained therein, was never required of them in a way of duty, nor ever designed unto them in a way of privilege: for besides that he hath replenished it with unfathomable stores, unsearchable treasures of divine mysteries, wherein we cannot find out the Almighty unto perfection, and hath provided another state for the comprehension of that by sight which is the object of adoration and admiration in believing such knowledge is not necessary unto any that they may lead the life of faith, and discharge the duties thereof, in all holy obedience unto God; yea, such a knowledge and comprehension would be inconsistent with that state and condition wherein we are to walk with God, according to the tenor of the covenant of grace, and during the continuance thereof. But the substance of what we plead for is, that such is the wisdom, goodness, and love of God towards mankind, in the grant that he hath made unto them of the revelation of himself, his mind and will, in the Scripture, as that no one person doth or can fail of attaining all that understanding in it and of it which is any way needful for his guidance to live unto God in his circumstances and relations, so as to come unto the blessed enjoyment of him, but by the sinful neglect of the means and duties prescribed by him for the attainment of that understanding, and want of a due dependence on those spiritual aids and assistances which he hath prepared for that end. By what ways and means he hath thus provided for the assurance and security of all men, in things of their eternal concernment, and what are those acts of his wisdom, power, and grace, which he exerts for that end -- namely, that they may both believe the Scripture to be his word, and understand his mind revealed therein, both according unto what is required of them in a way of duty, so as in both they may be accepted with him, -- is the design of this and the other forementioned discourse to declare. And they are both of them principally intended for the use of the ordinary sort of Christians, who know it their concernment to be established in the truth of those things wherein they have been instructed; for they are frequently attacked with these questions, "How do you know the Scriptures to be the word of God? and what assurance have you that you understand any thing contained in them, seeing all sorts of persons are divided about their sense and meaning, nor do you pretend unto any immediate inspiration to give you assurance?" And if, on these ensnaring inquiries, they are cast under any doubts or perplexities in their minds, as it often falls out amongst them who have not diligently weighed the principles of their own profession, the next insinuation is, that they ought to betake themselves either to some other present guide, as their own light and reason, or make a complete resignation of themselves and the conduct of their souls unto the pretended authority and guidance of other men. To give assurance and security unto their minds that they neither are nor can be deceived in the belief of the Scriptures to be the word of God, and [as to] the understanding of his mind and will therein, so far as their present obedience and eternal happiness are concerned, and that unto this end they need not be beholding unto any, nor depend on any but God himself, in the use of known and obvious means or duties, is designed in these small treatises. And upon the principles evinced and confirmed in them, I have yet proposed a farther inquiry, -- namely, What conduct, in these times of great contests about the assurance of faith, and the causes of it, every one that takes care of his own salvation ought to betake himself unto, that he may not be deceived nor miscarry in the end: and this is designed with especial respect unto the church of Rome, which vehemently pretends unto the sole infallible conduct in these things. But probably the near approach of the daily-expected and earnestly-desired hour of my discharge from all farther service in this world will prevent the accomplishment of that intention. [147] In the continual prospect hereof do I yet live and rejoice; which, among other advantages unspeakable, hath already given me an unconcernment in those oppositions which the passions or interests of men engage them in, of a very near alliance unto, and scarce distinguishable from, that which the grave will afford. I have but one thing more to acquaint the reader withal, wherewith I shall close this preface, and it is the same with that wherewith the preface unto the former discourse is concluded:-- This also belongeth unto the second part of my discourse concerning the dispensation and operations of the Holy Spirit. The first volume on that subject, some years since published, having found good acceptance among them that are godly and learned, both at home and abroad, I have been desired to give out what yet remaineth for the complete accomplishment of what I had designed thereon in this way of lesser discourses, that may have their use before the whole be finished, or whether ever it be so or no. __________________________________________________________________
[147] In 1679, Dr Owen published a small treatise answering this description, under the title of "The Church of Rome no Safe Guide." It forms a part of his controversial writings. See vol. xiv. -- Ed. __________________________________________________________________
Sunesis Pneumatike. __________________________________________________________________