But yet, although this testimony be privately received (for in it- self it is not so, but common unto all believers), it is ministerially pleadable in the church as a principal motive unto believing. A declaration of the divine power which some have found by experience in the word is an ordinance of God to convince others and to bring them unto the faith; yea, of all the external arguments that are or may be pleaded to justify the divine authority of the Scripture, there is none more prevalent nor cogent than this of its mighty efficacy in all ages on the souls of men, to change, convert, and renew them into the image and likeness of God, which hath been visible and manifest.
Moreover, there are yet other particular effects of the divine power of the word on the minds and consciences of men, belonging unto this general work, either preceding or following it, which are clearly sensible, and enlarge the evidence ; as, —
96 THE REASON OF FAITH. [BOOK VI., PART I.
(1.) The work of conviction of sin on those who expected it not, who desired it not, and who would avoid it if by any means possible they could. The world is filled with instances of this nature. Whilst men have been full of love to their sins, at peace in them, enjoying benefit and advantage by them, the word coming upon them in its power hath awed, disquieted, and terrified them, taken away their peace, destroyed their hopes, and made them, as it were, whether they would or no, — that is, contrary to their desires, inclinations, and carnal affections, — to conclude that if they comply not with what is proposed unto them in that word, which before they took no notice of nor had any regard unto, they must be presently or eter- nally miserable.
Conscience is the territory or dominion of God in man, which he hath so reserved unto himself that no human power can possibly enter into it or dispose of it in any wise. But in this work of convic- tion of sin, the word of God, the Scripture, entereth into the con- science of the sinner, takes possession of it, disposeth it unto peace or trouble, by its laws or rules, and no otherwise. Where it gives dis- quietment, all the world cannot give it peace; and where it speaks peace, there is none can give it trouble. Were not this the ivord of God, how should it come thus to speak in his name and to act his authority in the consciences of men as it doth? When once it be- gins this work, conscience immediately owns a new ride, a new law, a new government, in order to the judgment of God upon it and all its actions. And it is contrary to the nature of conscience to take this upon itself, nor would it do so but that it sensibly finds God speak- ing and acting in it and by it : see 1 Cor. xiv. 24, 25. An invasion may be made on the outward duties that conscience disposeth unto, but none can be so upon its internal actings. No power under heaven can cause conscience to think, act, or judge otherwise than it doth by its immediate respect unto God ; for it is the mind's self- judging with respect unto God, and what is not so is no act of con- science. Wherefore, to force an act of conscience implies a contra- diction. However it may be defiled, bribed, seared, and at length utterly debauched, admit of a superior power, a power above or over itself, under God, it cannot.
I know conscience may be prepossessed with prejudices, and, by education, with the insinuation of traditions, take on itself the power of false, corrupt, superstitious principles and errors, as means of con- veying unto it a sense of divine authority ; so is it with the Moham- medans and other false worshippers in the world. But the power of those divine convictions whereof we treat is manifestly different from such prejudicate opinions: for where these are not imposed on men by artifices and delusions easily discoverable, they prepossess their
CHAP. VI.] THE NATURE OF DIVINE REVELATIONS. 97
minds and inclinations by traditions, antecedently unto any right judgment they can make of themselves or other things, and they are generally wrapt up and condited [preserved] in their secular interests. The convictions we treat of come from without upon the minds of men, and that with a sensible power, prevailing over all their pre- vious thoughts and inclinations. Those first affect, deceive, and de- lude the notional part of the soul, whereby conscience is insensibly influenced and diverted into improper respects, and is deceived as to its judging of the voice of God; these immediately principle the practical understanding and self-judging power of the soul. Where- fore, such opinions and persuasions are gradually insinuated into the mind, and are admitted insensibly without opposition or reluctancy, being never accompanied at their first admission with any secular disadvantage; — but these divine convictions by the word befall men, some when they think of nothing less and desire nothing less; some when they design other things, as the pleasing of their ears or the entertainment of their company; and some that go on purpose to de- ride and scoff at what should be spoken unto them from it. It might also be added unto the same purpose how confirmed some have been in their carnal peace and security by love of sin, with innumerable inveterate prejudices ; what losses and ruin to their outward concern- ments many have fallen into by admitting of their convictions ; what force, diligence, and artifices have been used to defeat them; what contribution of aid and assistance there hath been from Satan unto this purpose; and yet against all hath the divine power of the word absolutely prevailed and accomplished its whole designed effect. See 2 Cor. x, 4, 5 ; Jer. xxiii. 29 ; Zech. i. 6.