to believe the Scripture, without any recourfe unto, or reliance upon the authoritative propofal of the church of Rome; which they have fufficiently evinced beyond any poffibility of rational contradiction from their adverfaries. Others have pleaded and vindicated those rational confiderations, whereby our affent unto the divine original of it, is fortified and confirmed against the exceptions and objections of fuch whofe love of fin, and refolutions to live therein, tempts them to feek for fhelter in an atheistical contempt of the authority of God, evidencing itself therein. But as neither of these are utterly neglected in the ensuing discourse, so the peculiar defign of it is of another nature. For the enquiries managed therein, namely, what is the obligation upon us to believe the Scripture to be the word of God? what are the causes and what is the nature of that faith whereby we do fo? what it refts on, and is refolved into, fo as to become a divine and acceptable duty? do refpect the confciences of men immediately, and the way whereby they may come to rest and affurance in believing. Whereas therefore it is evident, that many are often fhaken in their minds, with those atheistical objections against the divine original and authority of the Scripture, which they frequently meet withal; that many know not how to extricate themselves from the enfnaring queftions that they are often attacked withal about them; not for want of a due affent unto them, but of a right understanding what is the true and formal reafon of that affent; what is the firm bafis and foundation that it rests upon; what answer they may directly and peremptorily give unto that enquiry, Wherefore do you believe the Scripture to be the word of God? I have endeavoured to give them thofe directions herein, that upon a due examination they will find compliant with the Scripture itself, right reason, and their own experience. I am not therefore altogether without hopes that this small difcourfe may have its ufe, and be given out in its proper feafon. Moreover, I think it neceffary to acquaint the reader, that as I have allowed all the argu

ments pleaded by others to prove the divine authority of the Scripture, their proper place, and force; fo where I differ in the explication of any thing belonging unto this fubject from the conceptions of other men. I have candidly examined fuch opinions, and the arguments wherewith they are confirmed, without ftraining the words, caviling at the expreffions, or reflections on the perfons of any of the authors of them. And whereas I have myself been otherwise dealt withal by many, and know not how foon I may be so again, I do hereby free the perfons of fuch humours and inclinations from all fear of any reply from me, or the least notice of what they fhall be pleased to write or fay. Such kind of writings are of the fame confideration with me, as thofe multiplied falfe reports which fome have raised concerning me, the most of them so ridiculous and foolish, fo alien from my principles, practice, and courfe of life, as I cannot but wonder how any perfons pretending to gravity and fobriety, are not fenfible how their credulity and inclinations are abused in the hearing and repetition of them. The occafion of this difcourse is that which in the last place I fhall acquaint the reader withal. About three years fince I published a book about the difpensation and operations of the Spirit of God. That book was one part only of what I designed on that fubje&. The confideration of the work of the Holy Spirit, as the fpirit of illumination, of fupplication, of confolation, and as the immediate author of all spiritual offices, and gifts extraordinary and ordinary, is defigned unto the second part of it. Hereof this enfuing difcourfe is concerning one part of his work, as a spirit of illumination, which upon the earnest requests of fome acquainted with the nature and fubftance of it, I have fuffered to come out by itfelf, that it might be of the more common ufe, and more easily obtained.

Mar, 111677.

1

To fill up this page, let the Editor here present you with a few RULES

whereby to try the truth of the BIBLE's claim to Divinity, and which, fo far as external evidence is concerned, have hitherto been found completely decifive in favour thereof.

I. THAT the actions performed by Mofes and the Prophets, by JESUS CHRIST and his Apostles, and the doctrines by them delivered, be of fuch a nature, as the eyes that faw them, and the ears that heard them, be judges of them..

II. THAT those actions done, and doctrines delivered, be fo public, that every defcription of men, may be witneffes.

III. THAT fome fignificant monuments be instituted, and commemorative actions done, declarative of the rectitude of those actions, and commemorative of the truth and goodness of the doctrines delivered.

IV. THAT thofe instituted monuments, and commemorative actions, do commence from the time those doctrines were delivered, and actions performed by Mofes and the Prophets, and by JESUS CHRIST and his Apoftles.

V. THAT thofe fame inftituted monuments, and commemorative actions, have been regularly and without variation obferved, from the time those actions were done, and doctrines delivered, unto the prefent time.

THERE is nothing ambiguous nor doubtful in these RULES. By the actions performed by Mofes and the Prophets, by JESUS CHRIST and his Apoftles; may be understood thofe fingular actions they publicly performed in the prefence of many thousands. More than fix hundred thousand were witneffes to Mofes' dividing the Red Sea; and Joshua and the Priests' dividing Jordan. They faw what they did, and heard what they faid; and all Jerufalem, and inhabitants of Judea, faw the miracles CHRIST Wrought, and heard his public fermons, and acknowledged that notable miracles were wrought by JESUS CHRIST and his Apostles.

By the fignificant monuments inftituted, and commemorative actions done, declarative of the truth and goodness of the doctrines delivered, mentioned in the three laft RULES; may be understood the Sacraments of circumcifion and the paffover, under the Mofaic economy; and baptism and the LORD'S Supper, under the Chriftian difpenfation.

THE two firft of these RULES, above-mentioned, make it impoffible, that the records of the Old or New Teftaments, could be impositions on mankind, their eyes, and ears, being witneffes to the contrary. And the three laft equally fecure us against all deceit, or imposture: for those institutions, and actions, detect all falsehood, or impoftures of men. Danger of error or miftake, could not take place at firft, and while thofe fignificant monuments, and commemorative actions, have been regularly kept up, and moft fcrupulously adhered to, from generation to generation, to this day, we cannot be mistaken. It remains, therefore, indifputably true, that thefe doctrines poffefs all the truth and goodness they ever did; and we can be no more deceived on this head, than thofe who first heard them, or faw his great wonders performed in their prefence.

WHAT then would common fenfe have more, or fhould reafon further demand, to give fatisfaction to the human heart, about the truth and goodness of the Holy Scriptures? And how is it poffible to get clear of the moral certainty thefe RULES convey to the mind of man.

**

* See Leflie's Eafy method with the Deifts, and Stavely's Appeal to Light.

THE

REASON OF FAITH;

OR

THE GROUNDS WHEREON THE SCRIPTURE IS BELIEVED TO BE THE WORD OF GOD WITH FAITH DIVINE AND SUPERNATURAL.

CHAP. I.

The Subject ftated.-Preliminary Remarks.'

THE principal defign of that discourse, whereof the enfuing Treatife is a part, is to declare the work of the Holy Ghost in the illumination of the minds of men. For this work is particularly and eminently afcribed unto him; or the efficacy of the grace of God by him dispensed, Eph. i. 17, 18. Heb. vi. 4. Luke ii. 32. Acts xiii. 47. chap. xxiv. 45. chap. xxvi. 18. 2 Cor. iv. 4. 1 Pet. ii. 9. The objective cause and outward means of it, are the fubjects at prefent designed unto confideration. And it will iffue in these two enquiries.

1. On what Grounds, or for what Reason, we do believe the Scripture to be the Word of God with Faith Divine and Supernatural, as it is required of us in a way of duty.

2. How or by what means we may come to understand aright the Mind of God in the Scripture, or the Revelations that are made unto us of his Mind and Will therein.

For by illumination in general, as it denotes an effect wrought in the minds of men, I understand that fupernatural knowledge that any man hath, or may have of the mind and will of God, as revealed unto him by supernatural means, for the law of his faith, life, and obedience. And this so far as it is comprised in the first of these enquiries, is that, whofe declaration we at prefent defign, referving the latter unto a diftinct difcourfe by itself alfo. Unto the former fome things may be premised.

First, Supernatural Revelation is the only objective cause and means of Supernatural Illumination. Thefe things are commenfurate. There is a natural knowledge of fupernatural things, and that both theoretical, and practical, Rom. i. 19. chap. ii. 14, 15. And there may be a fupernatural knowledge of natural things, 1 Kings iv. 31, 32, 33, 34. Exod. xxxi. 3, 4, 5, 6. But unto this fupernatural illumination, it is required, both that its object be things only fupernaturally revealed, or as fupernaturally revealed, 1 Cor. ii. 9, 10. And that it be wrought in us by a fupernatural efficiency, or the immediate efficacy of the Spirit of God, Ephef. i. 17, 18, 19. 2 Cor. iv. 6. This David prays for, Pfal. cxix. 18. "Reveal, or uncover mine eyes, bring light and fpiri"tual understanding into my mind, that I may behold "< (ανακεκαλλυμένω προσώπω, with open face, or as in the "C Syriack TNDN2, with a revealed, or uncover"ed face, the veil being taken away, 2 Cor. iii. 18.) "wondrous things out of thy law." The light he prayed for within, did merely respect the doctrine of the law without. This the apoftle fully declares; Heb. i. 1, 2. The various fupernatural revelations that God hath made of himself, his mind and will from first to laft, are the fole and adequate object of supernatural illumination.

נלקני <<

Secondly, This Divine external Revelation, was originally by various ways, (which we have elsewhere declared) given unto sundry persons immediately, partly for their own inftruction and guidance in the knowledge of God.