Others will resolve all into their own rational conceptions of things, without any respect unto a superior infallible teacher; and the minds of many, influenced by this notion, that they have them- selves alone to trust unto, are come unto the utmost uncertainty and instability in all things of religion. Nor can it otherwise be : for as the mind of man is in itself indifferent and undetermined unto any thing, as true or false (unless it be in its first notions of the common principles of reason) beyond the evidence that is proposed unto it; so also is it various, unsteady, and apt to fluctuate from one thing to another. And there are but two ways whereby it may be natu- rally ascertained and determined in its conceptions and assent. The first is by the use of the external senses, which will not deceive it. However, it cannot but receive, believe, and comply with what it comprehends by its senses; as what it sees, hears, and feels. The other is by reason, whereby it deduceth certain conclusions from propositions of necessary truth, — that is, by demonstration. But by neither of these ways can the mind be brought unto a stability and
152 CAUSES, WAYS, AND MEANS, ETC. [BOOK VI., PART II.
assurance in or about things spiritual or supernatural ; for they aro neither the objects of natural sense nor capable of a scientifical de- monstration. Wherefore, a man can have nothing but a probability or conjectural knowledge concerning them, unless he have some cer- tain, infallible teaching wherein he can acquiesce. And such is that of this "unction," which "is truth, and is no lie." In and by his teaching of us, — namely, the mind of God as revealed in the Scripture, — there is such evidence of truth communicated unto our minds and hearts as giveth us an immovable assurance of them, or the " full assurance of understanding;" for God therein " shines in our hearts, to give us the light of the knowledge of his glory in the face of Jesus Christ."
Again, there is an evidence in the things themselves, unto spiri- tual sense and judgment, Phil. i. 9 ; Heb. v. 1 4. This is that which gives the mind the highest assurance of the truth of what it doth believe that it is capable of in this world ; for when it finds in itself the power and efficacy of the truth wherein it is instructed, that it worketh, effecteth, and implanteth the things themselves upon it, giving and ascertaining unto it all the benefits and comforts which they promise or express, and is thereby united unto the soul, or hath a real, permanent, efficacious subsistence in it, — then, I say, hath the mind the utmost assurance in the truth of it which it doth or can desire in the things of this nature. But this belongs not unto our present design.
The testimonies pleaded are sufficient for the confirmation of our first general assertion, — namely, That it is the Holy Spirit ivho teacheth us to understand aright the mind and will of God in the Scripture ; without whose aid and assistance we can never do so usefully nor profitably unto our own souls. Sundry others that speak unto the same purpose will be afterward on various occasions insisted on.
I might add unto these testimonies the faith and profession of the church in all ages, — they all believed and professed that the Scriptures could not be understood and interpreted without his as- sistance and inspiration by whom they were indited, — but it is not necessary so to do; for those who profess to trust unto their own rea- son and understanding only, cannot be so ignorant as not to know that they have no countenance given unto their persuasion in anti- quity, unless it were by the Pelagians. But whereas there is no profitable handling of sacred truths on any pretence but with an eye unto the guidance of Christian practice, — and when that is manifest, it gives a great confirmation in our minds unto the truth itself, — I shall, before I proceed unto the consideration of the especial ways of the teaching of the Holy Spirit in this matter, and the especial duties required of us in compliance with them, that they
CHAP. III.] SPIRITUAL ILLUMINATION PEOVED FROM SCRIPTURE. 153
may be effectual, divert a little unto some sucli considerations of that nature as derive from this general assertion.
It is the great promise of the New Testament that all believers shall be diduxro! rou Qsou, " taught of God;" which our Saviour him- self pleads as the only ground of their believing, John vi. 45. And so the apostle tells the Thessalonians that they were SsodidaxToi, " taught of God/' 1 Thess. iv. 9. No man is alrodidaxTog, " taught of himself/' his own teacher and guide in sacred things; neither can any man have a worse master, if he trust thereunto alone. The diligent use of all outward means appointed of God unto this end, that through the knowledge of the Scripture we may be made wise unto salvation, we always suppose. Amongst them the ministry of the church hath the first and chiefest place, Eph. iv. 12-15: for they are with me of no account who think it not worth the utmost of their diligence to attain the knowledge of those " wonderful things" that are in the word; yea, I should greatly admire at their stupi- dity who will not give so much credit unto the Scripture testifying of itself, and the suffrage of all good men with it, that there are " wonderful things" contained in it, so far as to inquire with their utmost diligence whether it be so or no, but that I know the rea- sons and causes of it. But a supreme teacher there must be, on whose wisdom, power, and authority, we ought principally to depend, as unto this end of being taught of God. And hereunto the use of our own reason, the utmost improvement of the rational abilities of our minds, is required. Those who would take away the use of our reason in spiritual things would deal with us, as we said before, as the Philistines did with Samson, — first put out our eyes, and then make us grind in their mill. The Scripture we own as the only rule of our faith, as the only treasury of all sacred truths. The knowledge we aim at is, the "full assurance of understanding" in the mind and will of God, revealed therein. The sole inquiry is, whether this supreme teacher be the Spirit of God instructing us in and by the Scripture, or whether it be the authority of this or that, any or all of the churches in the world, which either are ' so or pretend to be so. Which of these will it be our wisdom to choose and adhere unto? That the Holy Spirit hath taken this work upon himself we have already proved, and shall afterward farther demonstrate. Some churches, especially that of Rome, assume this office unto themselves; but it is too well known to the most to be trusted herein, and a great prejudice there lieth in this cause against that church at first. The Holy Spirit leaves unto us, yea, requires of us, the diligent use of the Scripture and exercise of our own reason, in subserviency unto his teaching; but this church requires us to renounce them both, in compliance with