13. Preface.

Preface.

I will in a few words give the reader an account of the occasion and design of the small ensuing discourse. Some while ago I published a treatise about the "Reason of Faith, or the Grounds on which we Believe the Scripture is the Word of God," with that faith which is our duty, and is pre-required for all other acceptable obedience. But although this is the first fundamental principle of supernatural religion, it is not sufficient for any of its ends (that we believe the Scripture is divine revelation), unless we understand the mind and will of God revealed in it. At least, the knowledge and understanding of those things in which our present duty and future state of blessedness or misery are immediately concerned, are no less indispensably necessary to us than the belief that the Scripture is the word of God. It is the design of the ensuing discourse, to declare the ways and means by which we may assuredly attain that understanding, just as those ways and means by which we come to infallibly believe the Scripture with divine and supernatural faith, are the subject of the former. My principal scope in both these has been to manifest that such is the abundant goodness, wisdom, and grace of God, in granting us the inestimable benefit of his word, that no persons whatever will or can come short of the advantage intended by it, except through their own sinful negligence and ingratitude — the highest crimes in things of a spiritual and eternal concern. For he has given such convincing evidences of the proceeding or emanation of the Scripture from himself, by the divine inspiration of its penmen — and he has so plainly declared his mind and will in this, as to the faith and obedience which he requires of any or all sorts of persons in their various circumstances — that everyone who takes care of his own present and eternal welfare, in the due use of the means appointed by Him, and in the discharge of the duties prescribed by Him to that end, and with a due dependence on the aid and assistance which He will not withhold from anyone who diligently seeks Him, that he may and will infallibly attain such a measure of the knowledge of God’s mind and will, with full assurance in this, that it will be sufficient to guide him to eternal blessedness. The same measure of divine knowledge is not required in all and every one in order to live to God and come to the enjoyment of him. The dispensation of God towards mankind — in nature, providence, and grace — is an invincible spring of such variety among them, that it will not allow a prescription of the same measure of knowledge to all; and this is consistent with divine wisdom and goodness. And if such a thing existed, it would bring confusion into all the order of things and persons; this too 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 to them, will have the same conceptions of all the things that are revealed. The Scripture was given for the use of the whole church, in all ages, states, and conditions, with respect to that inconceivable variety of circumstances into which all sorts of causes distribute the whole multitude of believers.

Thus, the wisdom of God in this has suited itself to the instruction of every individual believer, up to 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 in it, was never required of them in a way of duty; nor was it ever intended for them as a privilege. For besides, he has replenished the Scripture with unfathomable stores, unsearchable treasures of divine mysteries, in which we cannot perfectly discover the Almighty. And he has provided another state 204 for the comprehension by sight, of that which is the object of adoration and admiration in believing — such knowledge is not necessary for anyone to lead the life of faith, and discharge its duties in all holy obedience to God.

Indeed, such knowledge and comprehension would be inconsistent with that state and condition in which we are to walk with God, according to the tenor of the covenant of grace, and during the continuance of this state. 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 has made to them of the revelation of himself in the Scripture, of his mind and will, that no one person does or can fail to attain all that understanding, in it and of it, which is in any way necessary for his guidance to live to God in his circumstances and relationships, so as to come to the blessed enjoyment of him. That is, except by the sinful neglect of the means and duties prescribed by God for attaining that understanding, and by a lack of due dependence on those spiritual aids and assistances which God has prepared for that end.

It is the design of this and the other forementioned discourse, to declare by what ways and means God has thus provided for the assurance and security of all men, in things of their eternal concern; and what are those acts of his wisdom, power, and grace, which he exerts for that end — namely, that they may both believe that the Scripture is his word, and understand his mind revealed in it. Both of these are required of them in a way of duty, so that in both they may be accepted by him. And both are principally intended for the use of the ordinary sort of Christians, who know it is their concern to be established in the truth of those things in which they have been instructed. For they are frequently attacked with these questions:

"How do you know that the Scriptures are the word of God? And what assurance do you have that you understand anything contained in them, seeing that all sorts of persons are divided about their sense and meaning, and you do not pretend to have any immediate inspiration to give you assurance?"

Upon these ensnaring inquiries, if they are thrown under any doubts or perplexities in their minds, as it often happens among those who have not diligently weighed the principles of their own profession, the next insinuation is that they ought to take themselves either to some other present guide — such as their own light and reason — or else completely resign themselves and the conduct of their souls to the pretended authority and guidance of other men.

It is designed in these small treatises, to give assurance and security to their minds, that they are not, nor can they be, deceived by believing that the Scriptures are the word of God, and that they have the understanding of His mind and will in them, so far as their present obedience and eternal happiness are concerned. And to this end, they need not be beholden to anyone, nor depend on anyone except God himself, in the use of known and obvious means or duties. And upon the principles evinced and confirmed in these treatises, I have proposed a further inquiry: — namely, what conduct everyone who takes care for his own salvation should resort to, in these times of great contests about the assurance of faith and its causes, so that he may not be deceived nor miscarry in the end. And this is designed with special respect to the church of Rome, which vehemently pretends to sole infallible conduct in these things. But probably the near approach of the daily-expected and earnestly-desired hour of my discharge from all further service in this world, will prevent the accomplishment of that intention.205 I yet live and rejoice in the continual prospect of this. Among other unspeakable advantages, this has already left me unconcerned in those oppositions in which the passions or interests of men engage them. It has a very near alliance to, and it is scarcely distinguishable from, that which the grave will afford.

I have but one thing more to acquaint the reader with, which I will close this preface with. And it is the same as that which the preface to the former discourse concluded with. This also belongs to the second part of my discourse concerning the dispensation and operations of the Holy Spirit. The first volume on that subject (published some years ago) — having found good acceptance among those who are godly and learned, both at home and abroad — I have desired to give what still remains for the complete accomplishment of what I designed there, in this way of lesser discourses. They may have their use before the whole is finished, whether it ever be finished or not.

    ΣΥΝΕΣΙΣ ΠΝΕΥΜΑΤΙΚΗ.

Sunesis Pneumatikh