Precious Faith Considered, Chapter 2
CHAP. II.
Of the ſpecial nature of Faith, and here of Spiritual Illumination, the firſt ingredient therein. What it is, with the neceſſity thereof unto Faith, demonſtrated.
THE next thing is to conſider Faith in its ſpecial nature; and here the firſt thing in order, is ſupernatural illumination: touching which, I ſhall firſt ſhew what that is, and then demonſtrate the neceſſity of it to Faith. And firſt, what it is, it is God ſhining into the heart, and lighting our candle, to make us diſcern divine things in a ſpiritual way. It is an illumination above nature ſubjectively, and not objectively only; it is a thing above reaſon and all its improvements made upon external objects; reaſon may be taken in a double poſture, either ſitting with the glaſs of the creatures before it, and ſo it is meerly the light of nature, or elſe ſitting with the glaſs of the Scriptures before it, and ſo it is a notional knowledge of Divinity; but this ſupernatural light is above reaſon in both theſe poſtures: Firſt, take reaſon with the creature-glaſs before it, and this ſupernatural light is much above it. And here I might ſhew, how much the Scripture-glaſs excells that of the creature: the divine words there out-ſhine the Sun, out-weigh the earth, out-vye all the treaſures, and out-reliſh all the ſweetneſſes in nature. God is more glorious in the Scripture-robes, then in all the viſible world: his chariot in the word is ſtatelier then that in the clouds. Evangelical light is a richer garment upon him then meer natural; in the creature there is but a print or footſtep of God, but in the Scripture there is his very image and reſemblance. Alſo, which is a conſequent on the former, this ſupernatural light, having the purer glaſs, is of a far greater latitude then meer reaſon: it ſpreads it ſelf into many myſteries, which never entred into natural reaſon, but were hid from ages in the divine mind, it takes a view of thoſe rare Evangelical pearls which were never digged out of reaſons mine, but dropt down from heaven unto the ſons of men: But, becauſe the compariſon of theſe two lights as to their outward glaſſes and latitudes is not ſo pertinent, I ſhall compare them as to their inward natures, and only in ſuch things as both of them extend unto, and a vaſt difference will appear between them.
Firſt, Reaſon is a far lower light then that of Faith: in natural light Reaſon is the very faculty, but in ſupernatural it is but a capacity: God muſt ſhine into the heart, there muſt be light upon light, ſupernatural upon natural, or elſe there is no faith. David prays, open or (as the original hath it) reveal thou mine eyes, Pſal. 119.18. There is in faith, a revelation of eyes, and not of objects only; the Apoſtle ſpeaks of being renewed in the very ſpirit of the mind, Eph. 4.23. the rational ſpirit is the candle of the Lord, but unleſs it be new lighted, it is too dim ſince the fall to believe the things of God.
Secondly, Reaſon is a far weaker light then that of Faith. It is a light ſhining in darkneſs, and after all its glimmerings, it leaves but a fooliſh heart and vain imaginations, Rom. 1.21. it is as a little ſpark … an ocean of reigning corruptions, and theſe keep the heart from taking fire with the love of thoſe excellencies which are known by nature. The Gentiles knew God, but they did not like to have him in their knowledge, Rom. 1.28. millions of unruly luſts, like the ſons of Belial about Lots houſe, beſet this natural light, and keep it as it were in priſon; thus the Apoſtle, they withheld it in unrighteouſneſs, Rom. 1.18. and it is too weak to break out of this priſon, and ſhew it ſelf practically: I ſhall give ſome inſtances hereof. All Nations in all climates and through all ages, have conſpired together to confeſs a Deity: Conſcience within bears witneſs to him, and ſo do all the creatures without alſo; one would wonder therefore that ever Idolatry ſhould get footing in the world, but what ſaith the Apoſtle, they changed the truth of God into a lye, and the glory of the incorruptible one into a corruptible image, Rom. 1.23.25. there were ſtore of abominable idols among them; no doubt natural light gave its ſecret vote for God, but it was but the vote of a poor priſoner altogether inſignificant, it was not ſtrong enough to make them own God in his own world. Again, reaſon and nature ſay, that God muſt be worſhipped with the heart, and that a pure heart, purâ mente colendus, was the old verſe, in ſuo cui que conſecrandus eſt pectore, ſaid Seneca. God hath not foreign, a more proper place upon earth then a pure heart, ſaith Hierocles; O divine ſaying, next door to that of our Saviour, bleſſed are the pur… in heart, for they ſhall ſee God. But after all this, can this natural light work a dram of true ſanctity or holineſs in the heart? No, the very Schoolmen themſelves (who ever give nature her due with an overplus) will not ſay ſo, only they ſay, facienti quod in ſe eſt, Deus revelabit Chriſtum & largietur gratiam. Well, if this hypotheſis (which I am not now to diſpute) were true, can there be an inſtance given among all the Pagans from the morning of the world till this day, of any one man who by the right uſe of …turals arrived at true grace? If ſo, what will become of that in the Apoſtle? Who hath called us with an holy calling; not according to our works, but according to his own purpoſe and grace, 2 Tim. 1.9. If not, O what a poor weak light is this of nature? and how long and univerſally a priſoner hath it been? indeed true ſanctity or holineſs is never found without humility, but touching that, there is no footſtep nor ſhadow of commendation in all the Pagan writers, ſaith the learned Amyraldus, it is not ſo much as a virtue among them: on the contrary foreign, greatneſs of ſoul is reckoned among Ariſtotles virtues. Well then might Eraſmus his Sancte Socrates have been ſpared. Notable is that of St. Bernard, Epiſt. 190.ſome (ſaith he) whileſt they go about to make Plato a Chriſtian, prove themſelves heathens. Again, becauſe poſſibly the light of reaſon may be weakeſt in the concerns of Religion, I ſhall inſtance in other things. Doth not nature and reaſon plead for all things of common honeſty and humanity, and yet in the Laws of Lycurgus, which were of high renown, and commended even by the Oracle of Apollo, and which (as Plutarch relates) Lycurgus took ſingular pleaſure to ſee put in ure, even as God rejoyced to ſee the world move and turn about: I ſay in theſe there are ſuch obſcenities and inhumanities as would put any one to the bluſh to ſee them in ſtory; what elſe are the dancing of maids naked, and throwing weak children into a pit of water, ſpoken of by Plutarch? well might the Lacedaemonians have ſpared the Temple and Sacrifices to their Law-giver, unleſs he had been truer to the Law of Nature. Again, is not ſelf-preſervation an intimate and natural impreſs in the heart of man? it is not ſcripta ſed nata Lex, ſaid the Orator; and yet this ingraven Law was not ſtrong enough, no not in a grave and noble Cato, to keep him from murdering himſelf, and tearing out his own bowels; and over this unnatural act Seneca ſounds a triumph, as being a noble and heroical contempt of death it ſelf, that, that ſword of his, which was yet pure from the blood of others, might let out his own; but hear the cenſure of St. Auſtin, De Civit. Dei. l. 19. c. 4.Ʋtrum obſecro Cato ille patientiâ an impatientiâ ſe peremit? non enim haec feciſſet, niſi victoriam Caeſaris impatienter tuliſſet, and in another place, non erat honeſtas turpia praecavens, L 1. c. 23.ſed infirmitas adverſa non ſuſtinens, it was but a proud impatience, and miſerable trampling upon the Law of Nature: Moreover the light of reaſon doth really produce many moral virtues; and yet in theſe wherein its greateſt ſtrength lyeth, it is too weak to elevate any one of them to the glory of the great Creator;Contra Jul. Pelag. l. 4. c. 3. therefore, as St. Auſtin hath obſerved, the whole body of Pagan virtues, for want of a ſingle eye at that great end, is full of darkneſs. Thus much of the weakneſs of reaſon: on the other ſide, the light of faith hath a great deal of ſtrength in it; this will not, cannot, be commonly impriſoned, it is an holy unction, and at laſt will be uppermoſt, it is a mighty Engine whereby the h…ly Spirit lifts the heart up into belief and reſignation; a thing of high birth and great activity, being born of God and overcoming the world, 1 Joh. 5.4. and becauſe the light of reaſon was not able to bear up the intereſt of God among men, this ſupernatural light came to do it. In the primitive Church, whileſt this ſhined clear, there were no ſuch things as outward Idols or Images, afterwards, upon the declenſion thereof, thoſe things crept in by degrees, firſt into banners and then into Churches, and there, firſt for inſtruction only, and afterwards for adoration; yet nevertheleſs this holy ſpark ſhewed it ſelf in ſome, as in Epiphanius his cutting the vail, and Serenus his breaking the Images, and divers others abhorrency of Idolatry; and what this ſupernatural light doth in Churches againſt outward Idols, that it doth in hearts againſt inward: it will allow no Idol to ſtand in the ſecret place, not an Aſhteroth of riches, not a Venus of pleaſure, not a Baal, a ruling lording luſt in the heart, every indulged luſt ſtands upon the unilluminated and unreſigned will; and, after Faith hath purified the heart, it muſt give way for God to ſet up his Throne there: that pure heart which the Philoſophers talk of at random, as a Geographer of a terra incognita, faith plainly diſcovers, and practically operates. Thoſe diſhoneſties and inhumanities which reaſon could not keep out of Laws, faith caſts away from private Chriſtians, as the common mire and dirt of a wicked world: thoſe moral virtues which reaſon could not elevate to the Creators glory, faith ſpiritualizes by a pure intention towards it.
Thirdly, The light, of reaſon is at a greater diſtance from God then that of Faith, and ſo doth not ſee him ſo clearly in the works of creation and providence as that doth. And firſt for creation, though it be a clear glaſs of the eternal power and Godhead, yet the Philoſophers, as ſo many Babel-builders, are miſerably confounded in their language about it. Thales fetches all things out of water, as if that were the univerſal fountain. Anaximenes out of air, as if by the rarefaction and condenſation thereof all were produced. Hippaſus and Heraclitus held, that all things came out of a primitive fire or light, which by its death or extinction generated all. Democritus and Epicurus affirmed, that the world was made by chance, a lucky concourſe of atomes framed it as it is. Pythagoras would have all things generated out of numbers, and the harmony thereof. Ariſtotle, the Prince of Peripateticks, aſſerted the world to be eternal. Plato attributed eternity only to the matter; and before him Anaxagoras was the firſt, who added a mind to matter, ſaying, Omnia ſimul erant, deinde acceſſit mens, eaque compoſuit. O dark and confuſed Labyrinth of opinions! How or which way ſhall a man extricate himſelf without faith? By faith we underſtand that the worlds were framed by the word of God, Heb. 11.3. If Faith do but open its eyes upon the firſt Chapter of Geneſis, the Creation, which before was dark as the Chaos, is all clear as the light. The believer ſees God in every creature, not only in the great Regions of Heaven and Earth, but alſo in the leaſt Atoms or particles of nature. I am, is diſcovered wherever there is any thing of Being: And as for Providence, reaſon hath not been much clearer among the Philoſophers touching it, then touching creation. Ariſtotle holding the world to be eternally from God by emanation… as light from the Sun, muſt alſo hold its continuance to be in the ſame manner, and without any voluntary act, ſuch as Providence is. God (ſaith he) is the firſt Mover, he moves the heavens and thoſe other bodies ſubalternately; ſo God is the univerſal cauſe, and all the wheels in nature move under him; only contingent things, which are not within the chain of natural cauſality, ſeem according to Ariſtotle not to be adminiſtred by God. Epicurus, who makes the world to conſiſt of a fortuitous concourſe of infinite petit Atoms, owns no Providence at all: God will not break his reſt and ſerene tranquility with any mundane affairs, and indeed in reaſon a world made by chance muſt be ſo governed. The Stoicks in ſtead of Providence brought in a Fate, or abſolute neceſſity, reſulting out of a ſeries or connexion of cauſes, and binding God himſelf as well as other things. Plutarch relating how Timoleon was ſtrangely delivered from two murderers, inſtead of acknowledging a Providence, wonders at the artifice of Fortune. Nay, meer reaſon is apt to vilifie the great works of God: thus ſome ſaid that Moſes, in ſtead of dividing the Sea, did but take the advantage of a low Tyde to carry the Iſraelites over the waſhes, when it was low water. But when the light of faith comes, the hand of God is ſeen in every thing, not only in the great moments of nature, but even in the fall of ſparrows and numbring of hairs. Thus far of Reaſon with the Creature-glaſs before it, but to go on.
Secondly, Take reaſon with the Scripture-glaſs before it, and this ſupernatural light is yet above it. And here I muſt firſt admit what reaſon under the influence of a common bleſſing can do; and then ſhew, how much ſupernatural light doth tranſcend it. Reaſon under the influence of a common bleſſing may attain a rich furniture of humane learning, and ſo peruſing the holy Scriptures, may underſtand them by Tongues critically, and by School-divinity diſtinctly, and by Logick in the conſequences and connexions, and by Hiſtory in ſome Prophetical parts, and by Rhetorick in the tropes and figures, and by Comments in the abſtruſe and difficult places; and conſequently it may gather in a great notion of Divinity, much larger in the extent and latitude thereof then the knowledge of many true believers. Yet after all this notional knowledge attained, there is in the meaneſt true believer an higher and diviner light, a thing above meer reaſon and notion; and this I ſhall demonſtrate ſeveral ways.
Firſt, The light of reaſon with all its acquired notions is not a light as yet congruous to the things of God, which are ſpiritually diſcerned only by a ſupernatural light. To make out this, it will be worth our while to conſider that famous place, 1 Cor. 2. where the Apoſtle clearly diſtinguiſhing two ſorts of men, the natural man and the ſpiritual; and two ſorts of ſpirits, the ſpirit of man making the natural man, and the ſpirit of God making the ſpiritual man; and two ſorts of objects, the things of man, which are the line of knowledge to the natural man endued with an humane ſpirit, and the things of God, which are the line of knowledge to the ſpiritual man endued with the ſpirit of God; Poſitively lays down this Theſis, the natural man foreign, the ſoully man, or the man that hath only a rational ſoul, receiveth not foreign, as a full veſſel is not capable of the things of the ſpirit of God, for they are fooliſhneſs unto him, neither can he know them, becauſe they are ſpiritually diſcerned, ver. 14. In this Theſis the Apoſtle by the foreign, or ſoully man, doth not mean a ſenſual man, who hath defloured his reaſon with ſenſual indulgences, for then he would not have diſtinguiſhed between the natural man and the ſpiritual, but between the ſenſual man and the rational; neither would he have diſtinguiſhed between the ſpirit of man and the ſpirit of God, but between the ſpirit of man or reaſon drowned in ſenſual pleaſures, and the ſpirit of man or reaſon keeping its ſtation and juſt authority over the ſenſual appetite; neither doth the Apoſtle here mean a natural or rational man ſitting in Pagan darkneſs, without the Goſpel, for he ſaith, the natural man receiveth not the things of God, which imports an offer of the Goſpel to him, and he receiveth them not, becauſe they are fooliſhneſs to him: which they could not be, if altogether unknown; and (ſaith he) he cannot know them, why? not becauſe they are not externally propounded (which is the Pagans caſe) but becauſe they are ſpiritually diſcerned: But the Apoſtle here meaneth by the natural or ſoully man, a man of reaſon, and that never forfeited by ſenſual luſts, and a man of reaſon with the Goſpel ſet before him; and ſo his concluſion is this, A man of reaſon with the Goſpel before him, cannot receive or know the things of God. But you will ſay, if this be ſo, how can a man of reaſon with the Goſpel before him, arrive at ſo great a notion of Divinity, as is before admitted? I anſwer, the key to open this is in the Text, the natural man cannot know the things of God, becauſe they are ſpiritually diſcerned. A man by reaſon and its furniture of learning may in the peruſal of the holy Scriptures gather up a world of notions, and ſo know the things of God notionally; but he knows them not ſpiritually, and by conſequence not congruouſly to their ſpiritual nature. For the opening of this, we muſt conſider, that there is in the holy Scriptures ſomething humane, or which may be inventoried among the things of man, as the letters and words made up of them, and ſentences made up of words; not as if theſe were not dictated exactly by God himſelf, but that they are common to humane and profane Authors: I mean not for the divineneſs of the matter, but for the phraſes and forms of ſpeech. And there is in them ſomething Divine, or which muſt be computed among the things of God, as the myſteries and ſpiritual things themſelves, which are repreſented by thoſe words and phraſes. I may illuſtrate this diſtinction farther by that of our Saviour, If I have told you earthly things, and you believe them not, how ſhall you believe, if I tell you of heavenly things, Joh. 3.12. I pray, what earthly things did our Saviour tell them? was not he there preaching on that divine Theme of Regeneration? Very true, but Chriſt ſpake to them of Regeneration under the ſhadow of a birth and a wind, and not according to the heavenly and ſpiritual nature thereof in it ſelf. Thus the words and phraſes in Scripture, being of common uſe, are as it were humane types and ſhadows, but the myſteries and ſpiritual things themſelves are altogether divine. Now to apply this diſtinction, reaſon improved, reaching to the things of man as its proper line, may know the words and ſentences in Scripture, and ſo gather up a great notion of Divinity: But, unleſs inlightned by the holy Spirit, which ſearcheth the things of God, it goeth not beyond its own line, it knows not ſpiritual things ſpiritually. Reaſon without the light of faith, Take it in a Jew at a Sacrifice, and it ſaw the type only, and not Chriſt in it. Take it in a Chriſtian at the holy Supper, and it ſees only the outward elements, and diſcerns not the Lords body. Take it in the greateſt Rabbi ſitting with the Scriptures before him, and it ſees them only in the ſhell or letter, and not in the myſtery. And no wonder, for even in common Sciences it may be ſo; a man may conſtrue and know the Grammar of a principle in Euclide, and yet be ignorant of the Mathematical ſenſe of it; much more in divine truths may a man be ſpiritually ignorant, who knows a great deal literally. Therefore all Scholars may do well in their ſtudies to do as Zuinglius did, who having arrived at Arts and Tongues, yet in the reading of the holy Scriptures, looked up to heaven. As for the great Doctor the holy Spirit, when he comes in ſupernatural illumination, then we know the things of God, not by our own ſpirit but Gods, the very ſame ſpirit which breaths in the Scriptures, ſhines in the heart. Hence ſpiritual things are diſcerned ſpiritually, by a light congruous to their nature; the ſpirit glorifies and ſhews forth Chriſt, as the expreſſion is, John 16.14. Holy truths are as it were transfigured and ſhewn forth in glory, which before were ſeen but in the fleſh or weakneſs of the Letter; the Deity ſparkles out in the beauty and ſpiritual luſtre of Scripture-myſteries, which before only appeared in the humanity of words and phraſes. Now heaven opens, and free-grace paſſes before us, the ſecret of the Lord is with us, and we are of his Privy Councel. This is the firſt and fundadamental difference, Reaſon with all its acquired notions is not a light congruous to ſpiritual things, but the light of Faith is: Out of this all the other are derived.
Secondly, Meer Reaſon digging in the Letter of Scripture, arrives but at notions and ſhadows of knowledg, and though theſe be as the ſands on the ſea ſhore, they are but a form of knowledg, Rom. 2.20. but when the light of faith comes, there is ſound wiſdom, Prov. 3.21. or, as the original word is, eſſence; a thing which can no more be made up of meer notions, then a body can of ſhadows. Faith is the ſubſtance or ſubſiſtence of things hoped for, Heb. 11.1. Without it, notions and literal knowledge have no hypoſtaſis in the heart; the ſpiritual world is as it were loſt; God and Chriſt and Heaven, are but notions: But as ſoon as faith comes and makes the day-break in the heart, the ſpiritual world ſubſiſts afreſh. God is God, and Chriſt is Chriſt, and Heaven is Heaven to the ſoul, all of them are reallized by faith; there is a good treaſure in the heart, far more ſubſtantial then Arts and Tongues and School-notions can make.
Thirdly, Reaſon with its notions arrives but at a knowledge falſly ſo called, for it knows not the things of God as they are propoſed to be known; thoſe things are propoſed to be known not as meer notions, but as practical things: to be in the firſt place choſen, loved, embraced and practiſed, but it knows them only notionally and not practically. That knowledge, whileſt materially true, hath a ſecret lye in it; thus the Apoſtle, He that ſaith, I know him, and keepeth not his commandements, is a lyar, and the truth is not in him, 1 Joh. 2.4. 'Tis not in him in a practical way, ſo as to ballance the will and affections with the excellency of the things known; but as ſoon as faith comes, thoſe things are known as they are propoſed to be known, as practical things to be improved in heart and life. The ſupernatural light digeſts truths into blood and ſpirits, and turns myſteries into godlineſs. It knows Law and Goſpel in their true tendency, which is holineſs; not to be holy is to blaſt and prophane the meaning of both.
Fourthly, The meer notional knowledge acquired by reaſon hath no ſpiritual life or ſenſe in it, it hath no life in it; meer notions are but a dead faith, but faith is a living notion. In an unbeliever the notions are all dead, affording no pulſe of holy affections, or motion of true obedience, they are all buried in a grave of corruption and covered in the duſt of earthly things: But as ſoon as faith comes, there is a reſurrection in the ſoul, the notions before dead now wake out of the duſt, and riſe in life and power, every truth lives in the heart, and ſprings up into the new-creature. This ſupernatural knowledge is a wellſpring of life, Prov. 16.22. and all the vital acts of grace ſtream from thence. Nay, as our Saviour tells us, it is life eternal, John 17.3. heaven doth dawn and appear in it. Meer notional knowledg hath no ſpiritual ſenſe in it; the unregenerate man with all his notions, lies as a man in a Lethargy, never feeling the weight of ſin and wrath, though heavier then rocks and mountains; nor indeed ſavouring the ſweetneſs of Chriſt and grace, though infinitely out-reliſhing all the things in nature. But as ſoon as faith comes, there are all the ſenſes of the inward man, a ſeeing the ſun of righteouſneſs, an hearing the ſweet charms of Goſpel-grace, a ſmelling the odours of Chriſt, and the holy unction, a taſting how good and gracious the Lord is, and a touching and handling the word of life. The Learned Anatomiſts curiouſly pry into the head to find out the commune Senſorium, where all the ſpecies and images of ſenſible things meet together. In the ſpiritual man faith is an univerſal ſenſe, taking in all the ſpecies and images of heavenly things into the heart. The learned Junius with all his notions, coming into a poor Country mans houſe, and hearing him diſcourſe warmly and feelingly of Chriſt, immediately thought that Religion was more then a notion; and thereupon reflecting on himſelf, was turned unto God, and no doubt ſound by experience, that faith was much fuller of life and ſenſe then meer notion.
Fifthly, The meer notional knowledge gathered in by reaſon puffeth up, as if ſome of the Serpents poiſon were in it, it blows up the heart into proud reflexes. Bonaventure to keep his mind from ſwelling, uſed to ſweep rooms and waſh veſſels. I ſuppoſe it was, leſt his School-notions ſhould ſwell and make a tumor in his heart. But the light of faith is an humbling thing. If it enter in within the vail, and ſee God on his Throne, it cries out as the Prophet Iſaiah, Wo is me, I am undone. If it fly up to Sinai, and ſenſe the thunders and lightnings of the fiery Law, it puts the ſoul into a trembling ſit. If it go a pilgrimage to Calvary, and there take a view of Chriſt crucified, it is greatly abaſive, bowing the heart down under the conſcience of ſin. If it look inwardly into the heart, and there ſee the ſilthy and naſty corruptions in every corner, it will far more humble then Bonaventures ſweeping and waſhing. And the reaſon of this difference is, meer notions are but the progeny and iſſue of our own reaſon, and therefore we are apt to be fond and fall a cockling of them. But ſupernatural light comes from above, and is uſhered in with a kind of majeſty, and therefore humbles and makes us fall down and ſay, God is in it of a truth.
Sixthly, The meerly notional knowledge is but ſuperficial, a flaſh and away, a light taſt, ſuch as was in thoſe Apoſtates, Heb. 6.5. a word ſown but unrooted, ſuch as that in the ſtony ground, Mat. 13.21. But the light of faith is another thing, it is truth in the hidden parts, Pſal. 51.6. wiſdom entring into the heart, Prov. 2.10. and a word ingrafted or innaturalized in the mind, Jam. 1.21. As an appendix to this difference, I may add another; meer notions, being but ſuperficial things floating in the brain, do not ſo eſtabliſh the heart in Religion, as that ſupernatural light which intimately mixes it ſelf with the heart. Hence many Princes and Grandees of the Letter have been ſick with intellectual bottles, and ſhamefully reeled up and down in Articles of Faith. Some ſtumbling in the mire of groſs Pelagianiſm, and others rowling in the ditch of foul Socinianiſm; with them Chriſts Deity is but ſomnium Athanaſii, and original ſin but Auguſtini ſigmentum, ſuch horrid ſpuing from learned mouths hath been made on the glory of Religion. And no wonder, for the notionaliſt wants that love of the truth, which is an antidote againſt errors, and that pure conſcience, which is the Cabinet of Divine myſteries. On the other hand, ſupernatural light is a more eſtabliſhing thing: the Apoſtle calls it foreign, the firmament of faith, Col. 2.5. all the heavenly truths are there as ſo many fixed ſtars in their Orb. Gerſon relates this ſtory, A man vexed with doubts in Articles of Faith, at laſt came to ſuch a certainty in them, that he no more doubted of them then of his own life; and this he had (ſaith he) Non ex ratione aut demonſtratione, ſed ex humiliatione ac admirabili quâdam Dei illuminatione à montibus aeternis. All grace, becauſe divine, hath an eſtabliſhing property, and among the reſt, ſo hath the light of faith, becauſe it comes from the eternal mountains.
Seventhly, Meer notions are very apt to fume up into niceties and vain curioſities. A famous inſtance of this we have in the School-men, whoſe books are the ſpiders houſe, made of cobwebs and fine ſubtleties, and thoſe ſpun up into the Palace of the celeſtial King, and there faſtned upon the ineffables of God and the ſacred Trinity, as if theſe might be wrapped up in the quiddities of reaſon and Philoſophy; inſomuch as a learned Divine, ſtartled at this audacious vanity, ſaith, he reads the School-men about ſuch things, as he hears men ſwear or take Gods name in vain, even ſeldom, unwillingly, and with horror. And the learned Capito, who profeſſed Scholaſtical Divinity, was ſoon weary thereof, becauſe there is ſubtilitatis multum, utilitatis parum, found therein. But ſupernatural light doth not vapor upwards into niceties and curious queſtions, but influence downwards into the will and affections. It brings the day of power into the heart, and makes a willing people, the holy unction drops from the head to the heart, and ſets all on a flame with love to God and Chriſt and heavenly things: wiſdom ſpeaks excellent things, Prov. 8.6. or, as the original is, it ſpeaks princes or princely things, holy things are ſuch in themſelves. But when they are taken in by faith, they have a mighty power in the ſoul: Gods command to Abraham, entring by faith, wrought down into his will, and he offered up his Iſaack. Gods warning to Noah, entring by faith, wrought down into his fear, and he prepared an Ark. The word works effectually in them that believe, filling the inward man with holy affections, and the outward with holy fruits. I ſhall conclude this difference with an excellent ſimily of a worthy Divine; A child and a man come into a corn field together, the child falls in love with the blue and red weeds, but the man is for the ſolid corn: a man of meer notions falls in love with curioſities, and fine ſpeculations, but a man of ſupernatural light is for the ſpiritual and practical truths in Scripture; theſe are the corn his ſoul muſt live upon, whileſt the other are but gaieties, and for a ſhew.
Thus far I have ſpoken, what this ſupernatural light is. I ſhall now proceed to ſhew that it is requiſite to faith: and this will appear in the particulars following.
Firſt, Unleſs a man know that God is, he cannot believe; how can he reſt on the teſtimony of him, whom he knows not, to have a being? This propoſition, Deus eſt, is according to Aquinas, the preamble of faith: Nay, in the Apoſtle, it is the firſt fundamental faith, He that cometh to God, muſt believe that he is, Heb. 11.6. But you will ſay, What need ſupernatural light for this? Nature and Reaſon make this known; and indeed they do ſo, but ſo weakly, as not to raiſe up any one faculty in fallen man unto God his Creator. Never did natural light ſo ſhew a God, as to raiſe up his love out of this vain world, nor as to raiſe up his faith out of creature-confidences unto God. Wherefore this firſt principle muſt be ſeen by a ſupernatural light, which is indeed a middle kind of light, between the light of glory above, and the light of nature below: It ſees the inviſible one, not as the bleſſed Saints ſee him in the heavenly viſion, nor as the meer Naturaliſts ſee him by the glimmerings of reaſon, but in a middle way of gracious illumination. This our Saviour calls eternal life, Joh. 17.3. heaven dawns in it, and nature is illuſtrated by it.
Secondly, As the firſt ſtep of knowledge in order to faith, is Deus eſt; ſo the ſecond is, Deus verax, God is true, yea truth it ſelf, and the firſt archetypal truth, his teſtimony is infallible, and all his words Yea and Amen. Unleſs this be known, a man cannot believe him as a God; the believer ſets to his ſeal that God is true. And, if he did not know it, his ſeal would be to a blank: and though natural light reveal the truth and veracity of God; yet, as I ſaid before, weakly, and therefore ſupernatural is required.
Thirdly, The third ſtep of knowledge in or…r to faith, is Deus dixit, ſeu revelavit, God hath ſpoken or revealed himſelf in the Scriptures. Theſe are the very words and teſtimony of God himſelf. If a man do know that God is, and is true, yet unleſs he know that God hath ſpoken in the word, that there is his very teſtimony, he cannot believe. Should we ask a man, why do you believe that Jeſus Chriſt is the Redeemer of the world? it would be no rational anſwer for him to ſay, I believe it, becauſe God is true: No, though God be the firſt infinite truth, yet unleſs he ſpeak and teſtifie ſo much, it cannot be believed upon his teſtimony or authority, the only ſatisfactory anſwer is this, I believe it, becauſe God, who is true, hath ſpoken and revealed it. It is neceſſary to faith, to know the holy Scriptures to be the word and teſtimony of God; that God ſpeaks and reveals himſelf in them, and this cannot be known without ſupernatural light. To explain which, I ſhall lay down two things.
Firſt, There are in the holy Scriptures certain foreign or internal marks, whereby it may be known, that the Scriptures are the word and teſtimony of God.
Secondly, Theſe foreign or internal marks cannot be known without ſupernatural light.
Firſt, There are in the holy Scriptures certain marks or characters whereby they reveal themſelves to be the very word of God, even as the Sun manifeſts it ſelf by its own light. There is a Majeſty in the ſtile; what book or writing ever run in ſuch a ſtrain, as thus ſaith the Lord? where before it was there ever any univerſal Law made unto all mankind, Kings and beggars without diſtinction? who ever before commanded obedience upon pain of eternal torments in another world, or allured obedience with promiſes of everlaſting glory there? The fiery Law carries an awe with it, as if the thunders and lightnings of Sinai were not yet over: And in the Goſpel the kingdom of heaven approaches and opens it ſelf to believers, as it were in ſparkles of glory. Again, there is a treaſure of Divine myſteries, touching the ſacred Trinity. Nature is mute, but Scripture ſpeaks out; Reaſon is but a little child, and cannot paſs this infinite Abyſs, unleſs Faith in the word take him upon his back and carry him over. Touching that Incarnation of the Son of God, never any natural man dreamed, or ſo much as ſtarted a thought of it; but in Scripture this and all the train of myſteries in our Redemption break forth in their glory. That book, which hath ſuch and the like myſteries, infinitely tranſcending all the thoughts and reaſons of man, doth by them ſhew that it came out of the boſom of God himſelf. Again, there is an unparallel'd purity in it, ſuch as is no where elſe to be found. This Sun hath no ſpots in it, this Diamond hath no flaws in it, there is nothing terrene or carnal in this heavenly piece, as long as it hath ſtood in the world: not a duſt or a dreg can be found therein, neither ever did or will it licence the leaſt of erratas in man: In its pure ſpiritualneſs, it caſts a chain upon the very thoughts and firſt motions of ſin, and traces up ſin to the black neſt of corruption in lapſed nature; it calls for a pure heart, made from heaven in regeneration and new-creation, and the nobleſt births of Reaſon and Morality will not ſerve the turn. Such things as theſe are not ſo much as named in the writings of the worlds Sophies. Plato and Ariſtotle never arrived at ſuch notions. Moreover, it hath a wonderful efficacy on the hearts of men; it looks into the inmoſt cloſet and retiring room of the heart; and, like Chriſt, it comes and ſtands in the midſt of it: when all the doors are ſhut by obſtinacy and unbelief, it awakens and alarums the ſleeping ſinner, and makes ſuch impreſſions and deep wounds in the conſcience, that it plainly appears no leſs then the arm of God was in it. It Evangelizes the heart, and turns it into its own nature, that it may be a Temple for that ſpirit which breaths in the Goſpel. It comforts the heart, and fills it with joy unſpeakable and full of glory. That place Rom. 1.17. was to Luther porta Paradiſi, the door of Paradice; and that 1 Tim. 1.15. was a ſea of ſweetneſs to holy Bilney: ſuch activities as theſe are above the ſphear of nature, and ſpeak no leſs then the divine extraction thereof. Laſtly, to name no more, the very plot and deſign of the Scriptures is tranſcendently divine; all the holy lines run into that central divinity, that God is to be exalted, and man debaſed. Oh! what manner of ſelf-denial doth it call for? how doth it labour to un-ſelve, and as it were un-man us, that God may be all in all? There Reaſon, as fair a Jewel as it is muſt vail its beauty in an acknowledgment of its own folly, and yield up it ſelf to be new lighted from heaven. The Will, as free an Empreſs as it is, muſt lay by its Crown in a confeſſion of its ſpiritual ſlavery, and yield up it ſelf to be made free by grace. The Man muſt be no longer a man in himſelf, but a man in Chriſt, clothed in a better righteouſneſs, and acted by a higher ſpirit then his own. And how doth it open the glory, and blazon the arms of God? how admirably doth it ſet him forth in all his Attributes? his eternity is the rock of ages, his immutability an invariable and inconvertible Sun, his righteouſneſs like the great mountains, his decrees and judgments a mighty deep, his mercy a glory, a maſs of riches never to be told over, his holineſs as the pure unmixed light, his juſtice as the devouring unquenchable fire; In a word, there all the glory of his Attributes paſs before the believers eye: ſuch a book as this muſt needs be divine.
Secondly, Theſe marks or characters in Scripture cannot be known without ſupernatural light. Meer reaſon receiveth them not; like the child Samuel, it hears a voice, a ſound of words, but it knows not that it is the Lord: inſomuch that ſome have ſlighted the Scriptures. Politianus ſaid, that he never ſpent time to leſs purpoſe then in reading them; and Julian, that there was as good ſtuff in Pindars Odes as in Davids Pſalms. Had they known the word or teſtimony of God in them, they would not have crucified them by their wretched blaſphemies: But when the light of Faith comes, the Scripture appears not in letters and words only, but in the divine and heavenly characters, and by theſe it bears witneſs to it ſelf, that it is the word of God. There is a double cauſe of Faith, an effective cauſe and an objective: the effective cauſe is the holy ſpirit inlightning the underſtanding and moving the will; and the objective is the Scripture it ſelf, by its own innate light and Majeſty revealing its divinity to the inlightned ſoul. Tertullian having this holy light in him, adored the fullneſs of Scripture. St. Auſtin ſeemeth to be taken to admiration with the purity of it, as not admitting ſo much as an officious lyc. Whereſoever the ſupernatural light comes, the Scripture manifeſts it ſelf to be divine.
Fourthly, The fourth ſtep of knowledge in order to Faith, is Deus revelavit Evangelium, God hath revealed a Goſpel, a way of ſalvation and eternal happineſs. Faith (as I ſhall ſhew hereafter) is not a meer belief of the divine teſtimony, but a dependant reſignation to God and Chriſt; and to this reſignation no man arrives, unleſs he firſt ſee an overtopping ſuperlative excellency in the Goſpel, outbidding the world and all the luſts thereof; and verily believe that there and there only is the way of life and happineſs: And thus to ſee and believe is beyond the line of reaſon and all its acquired notions. The natural man in the midſt of all his notions carries a falſe ballance in his heart, which makes as if every trifling vanity did out-weigh God and Chriſt and heavenly things and whileſt the ballance is thus, he cannot reſign: and thus it will be till ſupernatural light come, then and not till then doth the ballance turn by a right eſtimate of the Goſpel and the promiſes thereof. The ſpirit inlightning, and not humane reaſon, takes the things of Chriſt, and ſhews them forth in their glory, Joh. 16.14. And in this way God works the heart to reſignation.