00.6. Preface.

Preface.

Having added a brief account of the design, order, and method of the ensuing discourse in an appendix at the close of it, I will not detain the reader here with their proposal. Yet, a few things remain which I judge it necessary to mind him of. Whoever he may be, I am sure we will not differ about the weight of the argument in hand. For whether it is the truth we contend for or otherwise, it will not be denied that the determination of it, and the settling of the minds of men about it, are of the highest concern to them. But because so much has been written on this subject lately by others, any further debate about it may seem either needless or unseasonable. Something, therefore, may be said to evidence that the reader is not imposed on by what may absolutely fall under either of these characteristics. If the end had been effectively accomplished in and by these discourses, it would have been altogether useless to renew an endeavor to the same purpose. But because an opposition to the Scripture, and the grounds on which we believe it to be a divine revelation, is still openly continued among us, a continuation of the defense of the one and the other cannot reasonably be judged either needless or unseasonable. Besides, most of the discourses published lately on this subject have had their particular designs, in which the one tendered here is not expressly engaged. For some of them principally aim to prove that we have sufficient grounds to believe the Scripture, without any recourse to or reliance on the authoritative proposal of the church of Rome. They have sufficiently evinced this beyond any possibility of rational contradiction from their adversaries. Others have pleaded and vindicated those rational considerations by which our assent to its divine origin is fortified and confirmed — against the exceptions and objections of those whose love of sin and resolve to live in it, tempt them to seek shelter in an atheistic contempt for the authority of God, which evidences itself in this. But just as neither of these are utterly neglected in the ensuing discourse, so its particular design is of another nature. For the inquiries managed in this are namely these: What is the obligation on us to believe that the Scripture is the word of God? What are the causes and what is the nature of that faith by which we do so? What does it rest on and resolve into, so as to become a divine and acceptable duty? These respect the consciences of men immediately,3 and the way by which they may come to find rest and assurance in believing.

It is evident that many are often shaken in their minds by atheistic objections which they frequently meet with, against the divine origin and authority of the Scripture. And many do not know how to extricate themselves from the ensnaring questions they are often attacked with about them — not for lack of a due assent to them, but from a right understanding of what the true and formal reason of that assent is; and what are the firm basis and foundation that it rests upon; and what answer they may directly and peremptorily give to the inquiry, Why do you believe the Scripture is the word of God?

Therefore, I have endeavored to give them those directions in this, so that upon a due examination, they will find that right reason, and their own experience, comply with the Scripture itself. I am not, therefore, altogether without hopes that this small discourse may have its use, and be given out in its proper season. Moreover, I think it necessary to let the reader know that I have allowed all the arguments pleaded by others, to prove the divine authority of the Scripture, their proper place and force. So too, where I differ from the conceptions of other men in the explication of anything belonging to this subject, I have candidly examined such opinions, and the arguments with which they are confirmed, without straining the words, cavilling4 at the expressions, or reflecting on the persons of any of their authors. And because I have myself been otherwise dealt with by many, and do not know how soon I may be so again, I hereby free persons of such humours and inclinations, from all fear of any reply from me, or of my taking the least notice of what they will be pleased to write or say. Such writings have my same consideration, as those multiplied false reports which some have raised concerning me. Most of them are so ridiculous and foolish, so alien from my principles, practices, and course of life, that I cannot help but wonder how any persons pretending to gravity and sobriety are not sensible how their credulity and inclinations are abused in hearing and receiving them. The occasion of this discourse is what, lastly, I will acquaint the reader with. About three years ago I published a book about the dispensation and operations of the Spirit of God. That book was only one part of what I designed on that subject. The consideration of the work of the Holy Spirit as the Spirit of illumination, of supplication, of consolation, and as the immediate author of all spiritual offices and gifts, extraordinary and ordinary, is designed for the second part. And of this, the ensuing discourse concerns one part of his work as a Spirit of illumination. Upon the earnest requests of some who are acquainted with the nature and substance of it, I have allowed this to come out by itself, so that it might be of more common use and more easily obtained.

J.O. May 11, 1677. THE REASON OF FAITH OR, THE GROUNDS ON WHICH THE SCRIPTURE IS BELIEVED TO BE THE WORD OF GOD WITH DIVINE AND SUPERNATURAL FAITH.