impress upon our own hearts, than in the word alone; especially more easily in both than in that one. The one begetteth faith, the other a stronger faith: I showed you the advantages before. You more plainly discern the image in the wax than on the seal, especially when the impress and effects are so near us, and consist in the very apprehensions, and feelings, and workings of our own souls, which will force us to an observation.

Besides, the effect is something more express and operative, and in that respect more illustrious, than the word itself, which is the cause. The fire in the flint is not so discernible as in the flax; the seed of the living creature doth not contain the image of it so actually, expressly, and discernibly, as the birth itself doth. God's word is his seed, and the new creature is the effect; not that there is any part of the new creature which is not actually and expressly required in the word; but that it is to us more discernible, as to the excellency and beauty in the creature, than in the seed; in the effect, than in the course; in the obedience, than in the precept; only the present imperfection of the effect, while the cause is perfect, doth make some difference on the other side; but yet in the nature of the thing, the effect is to us more discernible: nay, the operative nature of the effect is such, that it is ofttimes more discernible, even to a standerby; which caused the apostle to require that wives should, therefore, walk uprightly with unbelieving husbands, that if any obey not the word, they might without the word be won by the conversation of their wives.

Moreover, you suppose that which is not to be supposed in this objection, viz., That we can believe, and so believe this word to be of God, if it were not so indeed; that is, if he do not, by a special work of his grace, cause us to believe it; for, first, Where man was most guilty he is most depraved: as man sinned by turning from God, so is he become a stranger to God, and blind in the things of God, and of his own recovery and salvation; and as his sin was especially in believing Satan, and denying belief to God, so is he now viciously disposed to the same. Secondly, And, moreover, the way of our recovery is supernatural, and therefore must have a supernatural light within, as well as without, to reveal it to such a low, depraved soul. Thirdly, And, especially, man's corrupted sense and will hath got the mastery of his understanding and reason, so that he cannot easily believe what he is exceedingly unwilling should be true; but all unregenerate men are exceedingly unwilling that this

word should be true, both because it tells them of their sin and misery, and future danger, and because it would take them off from their carnal delights, and would call them to a life which they are utterly undisposed to. By all which it is apparent, that though you may believe the doctrine of Mahomet, or any common or carnal doctrine, without any grace of God, yet so can you not the doctrine of Christ, because it is of another nature.

Obj. What kind of doctrine is that, that a reasonable man cannot believe? It seems, then, it wanteth evidence of its truth.

Answ. It wanteth not evidence suitable to its nature, and to an enlightened understanding, or to sound reason; but its evidence is not of itself sufficient to the carnal mind: not because it wanteth due evidence, but because reason is wanting to that mind; for reasonable, carnal men are not reasonable, as to the exercise, in these spiritual things. Well doth the Scripture call them blind, fools, and madmen, besides themselves, and unreasonable men. How foolish was Aristotle himself, and all his brethren, about matters of his own salvation, for all the strength of his reason in natural things.

5. Lastly, You must difference between a common, superficial, speculative belief and apprehension, and a deep, effectual faith; and then I add further, by way of answer to this objection, that if you speak of a common, superficial belief, the objection itself is false; for if this were not God's word, and yet I did so superficially believe it to be his word, that belief would not change and renew my heart, nor do those great things wherein this testimony within me doth consist. It must be a special, effectual belief, produced by the help of a special grace added to the word, which must do these works upon the souls of men. Such a belief as mere tradition, education, custom, prejudice, or worldly advantages, yea, or bare hearing and reading will produce, will not do these works; and if it were not the word of God, he would never accompany it by that special power and work of his Spirit.

Both these last parts of my answer are evident in the thing itself, and in daily, undeniable experience.

First, It is apparent, that besides a bare belief, there is also necessary, a sober, impartial consideration of the things believed, before they can make such a change upon the heart and life; for else they will slide away, and be ineffectual. Now, in things of this nature, it is not the mere external revelation, without

internal, accompanying grace, that will bring the mind to such

consideration.

Besides, while the heart of man is hardened, this consideration will not take effect; but all men's hearts are so hardened till grace soften them ; so that you do but set a seal to a stone or wax, that is not softened, while you read the word to a carnal heart, unless the Spirit set in with the reading. Also, men are engaged to contrary courses, and that so strongly that none but the spirit of grace can disengage them, and cause them to receive the due impress of the word, which will turn them another way.

Secondly, Experience also may satisfy us in this point against the objection; for we see that many hundreds sit under the same word, and some do believe effectually, and some do believe superficially, and some believe not at all; yea, and (lest you lay the difference on any preparations in the nature, temper, or education of the persons,) first, many that were of better natures, more sober, considerate temper, and of an engaging education, yet believe not, or not effectually; when others that wanted such advantages do believe: secondly, and the same men that hath heard the same word seven years, or twenty years together, in vain, or persecuteth it as Paul did before his conversion, are after all that changed by it on a sudden, and receive it, and promote it.

And, to conclude, we see also by common experience, that thousands who do superficially believe the Scripture to be the word of God, and to be true, do yet find none of this change upon their hearts, nor that impress from the word, which may be a witness in themselves; so that it is not all that believe the word to be true, but all that effectually believe it, that have this effect. Such a belief as common means may produce, doth it not; but the special belief in the regenerate doth it.

Obj. You seem thus to prove the Scripture true, because you believe it; whereas you should believe it, because it is true: for what is this witness in yourselves, but your own belief.

Answ. I first prove it true, or at least discern it to be true, by other evidence, without me; and then I believe it, because I see that evidence that it is of God, and so is true; and having so believed it, I find those excellent effects of that belief in my soul, which do more strongly persuade me, that it is the word of God, than I was before persuaded, and do confirm me against all temptations to apostacy: so that my first belief, is not because I do believe; nor my second or following belief neither :

but the first is, because I see by other evidence the truth of the word; and the second is, because by believing I have such divine and excellent effects upon my soul.

Sect. XIX.

Quest. But will this argument be of any use to persuade or convince another, or is it only for yourself? We that see not what is in your heart, cannot be convinced by mere latent reasons. Show us such works, and we will believe you.

Answ. 1. The principal use of this internal testimony, we acknowledge, is for the establishment of the believer himself; and therefore the principal success of this argument, is upon himself and therefore we do not use it as our first or principal argument, for the convincing of others.

2. Yet there is so much in it, for the use of others, as should move them to make trial of that doctrine and religion which others profess to receive such effects from; especially, considering, first, that they are sober and credible persons, and not light, deluded, vain, fantastical people only, that so profess: and if such testimonies shall be refused, and that of so many thousand persons of all degrees, ages, and sexes, and that in all countries and times, and that in a matter of fact, or about the inward experience of their own souls; what testimony then should be regarded? And how would human converse be maintained, and human affairs be transacted, if such testimonies as these shall be judged invalid? 2. Moreover, the external effects in the lives of the saints are so great, and so discernible by those that do converse with them; especially, whose nearness and familiarity doth give them the opportunity of a more full discovery, that even the unbelievers may see that which should convince them, that it is a true, divine, and excellent doctrine, which hath such excellent effects in the lives of the believers. And so great is this evidence, even to others, that if they be not convinced by it, or at least drawn to try that word and religion, which hath such effects, they are left inexcusable, and may justly be condemned, as sinning against reason itself, and shutting their eyes against a visible evidence. Thus far, therefore, the testimony in one, may be useful to another.

Sect. XX.

Quest. If the witness in ourselves be so full and convincing as you say, then, what need have we any more to make use of

the Scriptures. Let the unconverted have recourse to Scripture, who have not the Spirit, but for us that have it, why should we leave a higher teacher to go to a lower. The like may be said as to the ministry of men: When we have once the Spirit, and are taught of God, we need not learn of men any more :' for the promise is, that we shall not teach one another; saying, "Know the Lord, for all shall know him from the least to the greatest."

Answ. This reason is, most plainly, contrary to common reason, experience, and Scripture itself. First, It is not only one thing that man wanteth to enable him to understand the matters of his salvation; he wanteth first an outward word of revelation. Secondly, He wanteth an outward teacher, to tell him the meaning of the very terms themselves, which were written in Hebrew and Greek, and to remove difficulties out of his way. Thirdly, He wanteth inward light to cause him to understand this word, when he is thus taught: accordingly God supplieth this threefold want; the first, by giving him the Scripture; the second, by giving him the ministry, and other occasional teachers; the third, by giving him the illumination of the Spirit, to help him to see by the former means, and to make the word and ministry to be effectual. I do not put the Spirit last, as if he were the least and lowest help, but because that in order of nature, the other two must go before, and the Spirit comes and sets them home, and makes them successful. He that knoweth not the office of the Spirit, nor to what use it is that he is given of God, but looketh that he should do a work which he is not sent to do, nay, which he abhorreth, that is, to teach men without, if not against, the Scripture and the ministry; no wonder, if he meet with a spirit of delusion, while he thinks he hath the Spirit of God. There is a twofold work of the Spirit necessary, to reveal to us the truths of Christ the first, is the inspiration of prophets and apostles to reveal it to us from without, by preaching or writing, and to seal it by miracles. This witness of the Spirit was given when the Scripture was written, and delivered to the church, and so is past already, but still in force for our use and to our confirmation; the second, is that illumination which must cause us to understand the word and ministry; this is it that we are now speaking of, and which is necessary in ourselves.

It is a mad thing for a man to say, 'I have eyes in my head that are not blind, and therefore I have no need of the light