A Plea for Grace, Treatise (5 of 6)

A Plea for Grace · Treatise (5 of 6)

p. 1752. Another of the thing it selfe that is related, when either p. 176our senses doe plainely perceive it, if it be a thing sensible, or our understandings doe manifestly behold the truth and reason of it, if it bee only intelligible. This distinction is most manifest in all discourses, and specially in Mathematickes, where the meaning of a Proposition or Probleme may be cleerely understood, what is to bee knowne or done, before one jot of the Demonstration be understood, how and wherefore it must be so.

3. Wee must distinguish of Mans understanding in a twofold estate;

1. Of Naturall corruption, as it attaines no further light of knowledge than that which may be gotten by the ordinary gift of God in the course of a learned education, and painefull studie of Humanity and Divinity for such ends as men propose unto themselves.

2. Of Grace and Regeneration, when the Vnderstanding is inlightened; and the eyes of the minde opened to discerne of spirituall things according to their spirituall nature. Herein also lies a great difference, because all things that are inevident to a man unregenerate, are not so to the regenerate.

These things thus distinguished, let us set downe the truth touching this point in some few conclusions, which follow:

1. All things revealed in the Scriptures, whether they be Doctrinall, Historicall, or Propheticall, may be knowne in the evidence of the Narration, not only by such as are truly sanctified, but by those also, who, remaining unregenerate, enjoy only the benefit of common illumination.

This conclusion is to be observed against that injurious accusation wherewith those of the Romish Church have standered God and his written Word, that the Bible is an obscure booke not to be understood. A fond and impious conceit, if ever any were. The Scriptures are obscure, say they, but to whom trow yee? To their learned Clergie and illuminated Doctors? No, they can understand them well enough, they are able to reconcile all seeming p. 177contradictions, to reduce all tropes and figures to their plaine meaning, to note the various acceptions of words, to dive into all hidden mysteries of the text, and over and above the just meaning finde out many spirituall senses of it, that the author never thoughton. This they can doe; and for witnesse of it, we have of their owne writing infinite volumnes both of Controversed Divinitie decided, if wee beleeve them, by Scripture rightly understood, and also of Commentaries upon the text, which testifie unto us as no small painfulnesse in searching out, so much peremptorinesse in defining the true sense of the most Difficult places of Scriptures. And surely well they may bee confident, having besides their owne and others wits, the helpe of the Popes infallibilitie, in which respect one would thinke they should now make an end of writing, or at least of jarring one with another in their opinions and interpretations. For may we not thinke that the Popes are very uncharitable who being endued with an infallible Spirit, doe not sitting at ease in their chaire compile at last an absolute Commentary upon the Bible, after which no Iesuite of them all should dare to vent his owne private opinions? or it may bee tis bashfulnesse in the Friers not to trouble his Holinesse about so small a tri…e as is the right meaning of Scriptures, unlesse we say, that the Romish Apollo is not at leisure to utter Oracles from his trivet, unto every poore Frier that intends to trouble the world with a new booke. Here questionlesse is a great fault, but let them take it among them: meane while wee see their owne practice confuting their owne opinion of the Scriptures obscurity, unlesse they will give us leave to thinke, that all their preaching, disputing and writing hath beene about they know not what. But, (say they) the Scriptures for all this are obscure to the Laity! And are they so? whose fault is that but the Clergies? whose duty it was if pride and lazinesse would have given leave, to have seene their people better instructed. If Scriptures are plaine unto themselves, why did they not make them plaine p. 178unto others? or must we in earnest speak that of the Romish Clergy, which Iob doth of his friends in derision [No doubt but they are the people, and wisedome shall die with them;] as for the poore snakes, the Laickes, they, simple soules, have not Iob 12.Job 12wit enough to understand the meaning of plaine words. To such their proud contempt of Gods people, we may with indignation oppose that of Iob, Even these have understanding as well as they, yea & are not inferior unto the greatest part of them, unlesse they could give the world better proofe of their deeper wisdomes. But what if they be inferior? are the Scriptures obscure, because some things are hard to be understood by the ignorant and unstable mindes? So we might say of the plainest book that ever was written of Logick, that tis obscure, because a fresh man doth not understand it.

It is no prejudice to the cleernesse and perspicuity of the Declaration, that there be some things in it which are hard to be conceived by some men at some times. We doe not account the prophecy of Esay touching Christ which the Eunuch read, to be a darke and obscure prediction, but we know twas cleer and plaine enough, though the Eunuch a raw proselyte understood not the meaning of it. Tis much we cannot be as charitably minded of the Scriptures, as we are of other bookes in our ordinary studies, wherin when we find some things difficult, we can suspect our selves rather than the author, & when afterward we understand him, we doe not censure him of obscurity, but blame our owne dulnesse, that could not apprehend things plainely enough expressed. And me thinkes the Iesuites might be content to give God Almighty leave to write but even as men of greatest understanding do, namely, to comprise much matter in few words. They might know that in such writing, (and such is the stile of all the Scripture) things may be expressed very distinctly and properly, which yet cannot …ply be understood at first reading, but after some study. In which case twere a reasonable thing for our adversaries to perswade the world p. 179that the Bible were at least as easie a book as some humane author, and that the abundant riches of knowledge in it did by the least deserve as much paines in the search of it, as a piece of Aristotle, some hard Poet, on some intricate crabbed scholasticall discourse of some Iesuite. Did they not greatly mistrust the discovery of their owne errors by such an insinuation of Scriptures facility, they would never discourage their disciples from them, and yet exhort them to the study of many an obscurer author. For our selves, we have learned better things, than to bring God in suspicion with man of envie and fraud, as if hee had caused a word to be written for instruction of men which they should not understand, and in it had laid a snare to intrappe mens soules in Heresie and false opinions, by perverting the Scriptures to their owne perdition. No, against such calumnies we oppose Christs censure of his owne words (for such are the Scriptures) Prov. 8. 8, 9. All the words of my mouth are in righteousnesse, there is nothing froward or perverse in them (no danger of Hereticall infection). They are all plaine to him that understandeth, and right to them that find knowledge (nor intricate obscurity that no man can tell what to make on't.) Yea, we dare avouch that did the simplest of people use but halfe that diligence that they ought in attaining Christian knowledge, and would take but as much paines to understand the Scripture as they doe of the Evidences of their Land… or the Statute booke, or such like, experience would quickly tell them, that the Scriptures are not so farre above the reach of their understandings, as now generally all men not book-learned doe conceive, to the infinite prejudice of Christianity. But however, must the Scriptures be obscure, because men are carelesse, is the Bible a hard booke, because common people understand it not in Latine, are all things in it darksome and intricate, because one man understands not this or that particular, which yet another doth, or those of the present age perceive not the meaning of such or such a prophecy, which the next age p. 180may cleerly understand? These are weak inferences, and such as cannot overturne our first conclusion, namely, that all Doctrines, Histories, Prophecies, and whatsoever else in Scriptures, may be knowne and understood by the perspicuity of the narration in the literall meaning thereof, by all sorts of men bad and good. For what history of the Bible can be named that may not be plainly understood, I say not by a learned or godly, but even by any man? What prophecy, the meaning whereof hath not, or will not be plainly found out? What text of doctrine, whereof some have not or shall not understand the right meaning? and when tis once found out, may not all understand what one doth? yea take the deepest mysteries of Religion, as about the Trinity, Incarnation of Christ, Resurrection, Life everlasting, Regeneration, and the like, there is none of them so obscurely set downe in Scripture, but that the declaration of them hath light enough to discover unto us what that thing is which we do beleeve, so that we may give an account of our Faith in that behalfe. Nor is this knowledge of divine things by tht evidence of the narration any peculiar priviledge of the godly, but common unto the unregenerate. For Charity, though it could wish, yet cannot be so blinde as to suppose, that every one who is able to interpret Scriptures, and to write or preach soundly of the doctrines of Divinity, is a man truely sanctified by the Spirit of grace. Experience and Reason make good the contrary, that a singular measure of knowledge, and no measure of sanctification are competible. Who sees not abroad in the world many wicked and ungodly wretches abounding in knowledge, and yet destitute of all true piety? and is it not so in the Divell, who as in knowledge he surpasseth the best of men, so in malice far exceeds the worst of all creatures? The cause is, for that, this knowledge is onelyonly a degree and necessary antecedent unto saving Faith; and is not so essentially linked unto it, but that it may be where Faith is not. Its easier to informe the understanding than to subdue the will and affections, p. 181the minde may be plainely taught, whilst yet the heart remaines froward, unbroken and untractable: the very heart and life of Faith is the strong inclination and union of the Soule unto the truth and goodnesse of spirituall things, preferring them in our choyce above all other things whatsoever, which gracious motion is the proper worke of Gods spirit powerfully binding and drawing the heart to embrace that good which is offered unto it: but it doth not necessarily follow the right and cleere information of the Vnderstanding. Whence it is both possible and easie for an unregenerate Christian by the helpe of common illumination to goe farre. I say by common illumination, understanding thereby, that course of the Revelation of divine truths now usuall in the Church, consisting in the knowledge of all Arts, skill of Languages, use of other mens labours in their Writings and Commentaries, conference and hearing of the learned living, and accustomed painfulnesse in study of any kinde of knowledge. By these meanes, a Christian, presupposing the truth of holy Writ, may in the state of unregeneration, prove excellent in the understanding of Divine mysteries. Hee may understand all and every the Articles of Christian beliefe, all Controversies in matter of Religion, all duties of Piety in Christian practice, any Sermon or Treatise tending to holy instruction, any place of Scripture of darkest and doubtfullest interpretation. Yea, in these things many times Sanctity goes not so farre as those common graces doe: and you may know by experience, that the holiest men have not beene alwaies the happiest expositors of Scriptures, nor soundest determiners of Controversies, but that both of Papists and Protestants many times men of ungodly lives and Idolatrous profession have equalled and exceeded others in their Commentaries and Treatises. And doth not the triall of every day shew that many a wretched man and vile hypocrite may yet make so good a Sermon (even about the most spirituall points of Christianity) and so heavenly a prayer, that those who are of p. 182quickest sight, yet seeing him but a farre off, may deeme him sound hearted? So easie a matter it is for love of this world, to learne Religion by rote, and to teach the tongue to speake, what the heart doth not affect. This of the first conclusion, the next is this:

2. All Histories and Predictions are knowne unto the most illuminated understandings, by no evidence of the things themselves, but only by evidence of the relation.

I shall not need stand long in proving this conclusion. In many precepts and doctrinall discourses, sense and Reason may have something to doe, but in matters Historicall and Propheticall, Faith only beares sway. For Histories of things past and gone there is no knowledge at all to be had of them otherwise than from authority of Scriptures relation. That the world was drowned, Noah saved in the Arke, &c, doth not appeare unto us by any argument from the things themselves, evident to sense or reason, but only by the story. So for Prophecies, promises, threatnings, they are not evident, till the event make them evident. As that the Iewes shall bee converted, the Papacy rooted out, &c. we know these things only by the Word foretelling them. In neither of these kindes can our sense be informed, or our understanding convinced of their truth, and therefore wee must rest upon Revelation beleeved. Of these two kindes principally is the Apostle to bee understood, in that description of Faith which hee makes, Heb. 11. vers. 1. where he useth two words to expresse the objects of Faith, the one foreign, Things not seene; the other foreign, Things hoped for. Things not seene are of a more large extent, and comprise all both past and to come; things hoped for have a speciall relation to promises of some future good. Both are the proper objects of Faith, which is alwayes drowned in the sight of things that were unseene, and possession of things that were hoped for.

The third and last Conclusion followes, which is this:

3. Precepts and discourses of Dogmaticall points mentioned p. 183in Scriptures are in part knowne by the evidence of the things themselves, both to the regenerate & also the unregenerate.

This conclusion is of manifest truth, as shall appeare thus. In Scriptures there are doctrinall discourses of divers sorts: some of matters belonging to Nature and Morality, others of mysteries peculiar to Divinity. Of the former sort are those manifold allusions, similitudes, and other passages of Scripture about the properties of living creatures, of Plants, of Mineralls, of Meteors, and other naturall things mentioned often in Iob, Ecclesiastes, and divers other places. And also those sundry precepts of Oeconomickes, Ethickes, and Politickes, scattered as in the whole body of Scriptures, so specially collected in the booke of Proverbes. Now in these things albeit it be true, that by reason of our extreme ignorance in many things, which greatly prejudiceth our exactnesse of knowledge in any, wee doe in part firmely rest even in these common matters upon the truth of Gods revelation, yet it cannot be denied but that they are in part evident unto our sense and reason. It were no hard matter for a man that hath but little goodnesse, to make an exact commentary of all Philosophicall matters mentioned in Scriptures: much grace needs not to the writing or understanding of such a booke as Vallosius his sacra Philosophia. And theres no doubt but a meere Moralist or Politician, had he no more goodnesse in him than ever was in Mach…avoll, should hee but diligently reade Salomons Proverbes, the booke of Ecclesiastes, and other parts of the Bible that touch upon things within his Sphere, would evidently see that there is in these Scripture-precepts the most pure and exquisite reason of all true Honesty and Policy in the world.

But now in other points that are the more proper doctrines of Divinity of a higher and more spirituall nature, some there are that can never be comprehended by any evidence of reason, no not of the most illuminated in this life: such are the mystery of the Trinity, the union p. 184of two natures in one person in the Incarnation of Christ, That there is a Catholicke Church, &c. Some againe there are which may be in part evidently knowne in their proper nature, but yet only by such as are truely sanctified and illuminated by the Spirit of grace; not by the unregenerate. I need give but one instance, tis a large one, and takes up at least one halfe of Christian Religion: and that is the whole mystery of mans Regeneration, and his estate in Grace in this life. Wherein a thousand particulars there are cleere and evident unto the sanctified and spirituall man, which the carnall man knowes no otherwise than by rote and relation. That wonderfull change which the Spirit of God workes in raising a sinner from death to life, the power of a saving Faith, the nature of godly sorrow for sinne, of peace of conscience, of joy in the holy Ghost, of Gods sweetest mercies in the remission of sinnes, the infinite comfort the soule finds in his favourable countenance, our communion with Christ, of the The booke of Canticles which treats of that spirituall and heavenly fellowship the sanctified soule hath with Christ, cannot be throughly understood in the true life of it, but by those that are sanctified.testimony of Gods Spirit and our Conscience in point of Adoption, the whole art of our Spirituall warfarre, containing the wiles and subtile methods of Satan and Corruption in tempting, with the admirable power of Grace and Spirituall wisedome in making resistance and overcomming: these things, with the like, wherein consisteth the very soule and life of Christian Religion, are very riddles unto the man unregenerate, & when he heares them spoken of and press'd upon him, his heart is overflowed with a kinde of bitter humour betweene admiration and scorne, that another should speake so earnestly about that, wherein hee findes no such great matter of consequence. No, hee knowes these things onelyonly by the booke, experience and evidence of them in his owne heart hee hath none; and therefore his knowledge of these things is cloudy, uncertaine, hovering, floting in superficiall flourishes of Rhetoricall discourse, not piercing into the substance and life of the thing it selfe; and where hee comes neere to it, tis but the imitation and bare repetition of others p. 185inventions, whereunto his owne barren head and gracelesse heart that little to adde of new store. Whence it falls out in common experience, that in these points of Divinity, and in such cases of conscience as neerely concernes the Spirituall estate of man: you shall have many a godly Minister of meane gifts but of an holy heart, yea many a plaine and simple man in regard of any depth of other knowledge, that yet will discharge himselfe with greater skill and dexterity, and give better satisfaction, than some of those that may challenge the praise and admiration of being deepe Divines and learned Teachers in Israel. And this is no small fault wherewith Popish Schoolmen and Casuists are taxed by our Divines, that even the words of Regeneration, Sanctification, &c. are somewhat strange to be found in their writings, and that their discourses and decisions in matters of that kind are intentionall, forraine, dull, and heartlesse.

Thus we have seen touching this Object of Faith, namely, Gods written Revolations, How far forth they are Evident and may be Knowne, how farre forth they are Inevident and must be Beleeved. Briefly thus, All things in Scripture may be knowne by the plainnesse of the written narration, else the study of Divinity were a vaine and impossible attempt. All things in Scripture cannot be known by the sight and evidence of the things themselues, for then were Faith utterly taken away. Wherefore againe, Points of Nature and Morality may be in themselves evident to all, but the proper mysteries of Divinity can be in part evident onelyonly to the Regenerate. Now by this wee must learne what to judge of the Popish doctrine, which makes Obscurity one essentiall property of Faith. Faith, say they, is an assent given to any proposition revealed by God Propter authoritatem revelantis: and two essentiall properties this assent hath: 1. Certainty, 2. Obscurity. Of Certainty wee shall speake hereafter; concerning Obscurity wee yeeld unto them thus farre: That all the Objects of Faith are Obscure, that is, in the Apostles sense, foreign, p. 186Things not seen, and comprehended in their proper nature by our senses or understanding. And so not onelyonly the more secret mysteries of Religion, as the Trinity, Incarnation, &c. whose depth and largenesse our reason cannot compasse, but all other matters Historicall or Propheticall, which are easie enough to be understood, are notwithstanding Obscure, that is, Inevident, not lying open to the direct view of body or minde. But this doth not please our Adversaries, tis not want of evidence in the thing revealed, but want of perspicuity in the Revelation it selfe which they understand by obscurity. Their meaning is thus, Faith is an assent to obscure Propositions, that is, to Propositions not understood, whereof wee know not the meaning. I, this is it, this is (as a learned man speakes) one roote of Popery in graine, whence originally issues out that blacke darknesse of superstitious ignorance, which covers the face of all that part of Christendome, where Romish tyranny hath the upper hand. And yet that wee may here also gratifie them a little, wee confesse that Christians can for a need yeeld assent to such propositions whereof they understand not the meaning. We have reason to yeeld as much respect to Gods writings as Socrates did sometime to an obscure booke of Heraclitus, foreign, saith he, foreign; so when in reading the Scriptures we meet with many hard sentences, & dark Laert. in Socrat.prophecies wee know not the meaning of, we also can say, That which I understand I beleeve for truth, that which I understand not yet I beleeve too that is a truth whatsoever it be. But in this case it is manifest, that this assent is full of trouble and confusion, and whereas faith gives rest and satisfaction to the minde, this fills it with anxiety and distraction: will any man not strangely carelesse and blockish, becontent with such a faith as this, I beleeve I know not what? And if in some particulars, even pure necessitie cause us for the present to bee contented with such a beliefe, because of our ignorance: must it therefore be brought in as a generall and essentiall property of Faith, p. 187that tis an assent to things obscure or unknowne? But this makes much for the advancement of the Catholike cause, and therefore the factors for Rome have reason to stand stiffely in defence of this their doctrine, for so when they have dropped in the eares of their disciples, this poyson, that the faith of a Christian is an assent to things obscure, to he knowes not what, they have at one stroke nayled their eares to the doores of their Church, and made them their slaves for ever, and wonne them over to their blinde Canonicall obedience, as to beleeve, so to doe they know not what. The summe of our Adversaries doctrine in this point is briefly expressed by Becanus in his Theolog. Scholasttom. 3. cap. 1. Quaest, 3. who therein followes his leaders the rest of the Iesuites and Schoolemen. To the Question An Revelatio primae veritatis, ut sit formale objectum fidei, debeat esse obscura? he answeres affirmatively, that Divine revelations as the objects of Faith must bee obscure, and that in a twofold respect:

1. Ex part… rei revelatae: Revelatio enim non debet clard & evidenter ostendere rem revelatam. A very strange conceit; Revelations must not declare things plainely and evidently. why so? When God revealed his will to the Patriarches, Prophets and Apostles did hee not doe it plainely, and did not they clearely understand what was meant by the Revelation? They did. But happly the Iesuites meaning is a little better. The revelation must not clarè & evidenter ostendere rem, that is, no revelation hath this force of it selfe, Vt rem revelatam exhibeat nobis Praesentem, ut clarè & intuitivè videamus rem narrat…. If this were all the Iesuites meane by this doctrine, wee would subscribe unto them, and willingly grant that revelation doth not make things Present and offer them to our view: for if they were present, and seene, what need a Revelation? In this sense we easily admit the proofes which they bring, for Faiths obscurity, out of Heb. 11. 1. that faith is foreign; of things which we behold not by the eye of sense, or reason: and out of 1 Cor 13. 12. p. 188foreign. True, the things that wee beleeve, are now knowne by us in this life, no otherwise than as wee doe know a man whose face we behold in a glasse, but doe not behold his person: but our knowledge of the same things in the life to come, is as when we know a man standing before him, and looking him full in the face. So the Scriptures are foreign, a glasse wherein we may behold the shape and picture of all things to be beleeved, but tis the picture only, not the substance and body it selfe. Were this all our Adversaries intended, the difference betweene us were at an end: things beleeued are obscure, id est, Non-praesentes, non-visae: we grant it. But this doth not fully fit their turne; for though the things themselves bee obscure, that is, not immediatly seene and looked upon, yet the narration of them in Scriptures may be perspicuous, and plaine to be understood. Now they like not this, all is quite marr'd if they give way so farre, as to grant that the Scriptures are plaine to be understood. This may not bee tolerated in their Schooles and Pulpits, and therefore tis that in their Sermons and writings upon that subject they so bestirre themselves like a heard of wilde beastes, to raise up all the dust they can, wherby to darken the light of that bright most Sunne. And this is the thing that they aime at in their description of Faith, when they tell us that it is an assent to obscure propositions, their meaning is villanous to lay a ground for ignorance and implicite beliefe, that it suffiseth a religious Christian to salvation that he beleeve in grosse the truth of all which the Scriptures and Church doe deliver, though he understand nothing at all distinctly. Let him jumble over his Creed in Latine, and understand never a letter, yet is he a good beleeving Catholike, and it sufficeth that the Creed be recited by him in Persona Ecclesiae, as Becanus out of Thomas very conceitedly affirmes. Tom. 3. cap. 8. quaest. 1. §. 10.So in stead of distinct knowledge necessary unto saving faith, they breed in their people a dull, turbulent and confused assent to something but they know not what: p. 189which is indeede rather a stubbornnesse and wilfulnesse of resolution, than the well advised beliefe of a Christian. Iust so doe Sorcerers and Witches beleeve confidently in the vertue of a number of Verses, Spells, Characters, &c. which they cannot tell what to make of: and such is the Magicall Faith of those whom the Romish Whore hath bewitched with her inchantments. Nor hath this opinion of Obscurity in matter of Faith any ground at all in those two places before alledged. For the first, in Heb. 11. ver. 1. Faith is an argument of things not seene. Most true, they are not seene, because Faith apprehends them, and sight destroies Faith. But what then, are they unknowne too? No, for Faith is foreign, an evident argument even of these things that are not seene. Yea, but whence doth Faith fetch this argument? not from the things themselves, for they are unseene. Whence then? from the Revelation and Declaration of them in the word, which makes them cleer to the apprehension of the beleever. Againe, in that 1. Cor. 13. 12. [Wee now see through a glasse darkely.] True, wee see things but as in a looking glasse, therefore wee see them darkely: for let a man first view the shape of any thing in a glasse, and afterward look on the thing it selfe, his first knowledge of it will bee but dark in comparison of the latter. Neverthelesse it is not so darke and obscure, but that a man may describe what thing it is hee sees; if hee behold a mans face in the glasse, hee may distinctly tell that such a man hath such a visage. In the like manner the Revelations of Scripture are like a cleere well polished glasse, free from dust, …lawes, crackes, or other deformities: in them wee may behold all the mysteries of Religion cleerly represented in their shapes and proper colours, so farre forth as is needfull for us to see them in this life: and when attentively we marke what is shewne unto us, wee may take distinct notice of every thing that is to be beleeved by us, in all articles of Christian Faith. And this knowledge is p. 190in it selfe distinct and cleere, though compared with that other proper immediate beholding of the things themselves, face to face as the Apostle speakes, it may justly be termed Darke, and foreign. Let one instance make all plaine in Gal. 3. 1. the Apostle saith that Christ was described unto the Galatians foreign before their eyes, foreign, being crucified among them. Why this was not possible, that what was done at Ierusalem on mount Golgatha, should bee seene in Galatia many hundred … 2. Cor. 3. ….2 Cor 3miles from it. How then was Christ described and crucified in the sight of these Galatians? It was in the cleere and manifest declaration of him by the Apostles preaching. Which though it could not make the sufferings of Christ so evident unto the Galatians, as they were unto such as stood by the crosse of Christ and saw him suffer; yet so cleere and distinct was the representation thereof, foreign, in the mirrour of the Apostles preaching, that the Galatians faith in this case was not an assent to things obscure which they understood not. Its one thing then for a matter to be present unto us in it owne nature, another for it to be perspicuously & plainly set forth in a narration: in which latter sense we affirm against the Romanist, that all objects of Faith are not Obscure but Evident in those Revelations of them which are made in Scriptures.

2. Ex parte Dei Revelantis. For, non constat nobis clarè & evidenter revelationemillam propter quam credimus articulas fidei, à Deo factam esse. No, is it not evident to us that the Scriptures are of God? To whom then? was it evident to the holy men of God to whom they were first inspired? Yes, the Iesuite grants that, but yet heare his words, Num. 12. [Prophetae & Apostol…, saith hee, habuerunt tantùm evidentiam revelationis, non autemevidentiam Primae veritatis. Tamet si enim evidenter cognoscerent, Deum esse, qui ipsis revelabat mysteria fides, non tamen evidenter cognoscebant Deum esse summè veracem, qui nec falli possit nec fallere. Vnde sequitur p. 191assensum illorum quem habuerunt circa mysteria fidei, fuisse obscurum, & ejusdem speciei, cum assensu fidei nostrae.] See ye this Iesuite, how hee would blow away with one blast all the certainty of Christian faith, and so bring the matter about, that there shall be no sure footing for it, unlesse it be in the authority of the Church, and the Popes infallible fancy. Revelations of Scripture are not evident to us that they are of God; to the Prophets and Apostles they were indeed evidently knowne to bee of God, but yet see the mischiefe, the Truth of God, the Revealer, was not evidently knowne unto these holy men, nor were they infallibly certaine, but that God might and would tell them a lie. A foule blasphemy, and I know not whether hee doe deserve the name of a Reasonable creature who is not himselfe, or thinkes there is any, that is not infallibly, evidently, and most certainly convinced of this truth, that God cannot bee deceived himselfe, nor will deceive any. But touching this point, that wee have no such obscure tottering foundation for our faith, but a most sure and cleere word, full of brightnesse and majesty, like light shining into our soules, and by it owne characters discovering it owne divine originall; of this hereafter more fitly in handling the certainty of Faiths assent.

Now in the meane time for conclusion of this first point touching the Objects of Faith, How farre forth they are Evident or Inevident, these two confectaries may be noted out of what hath been said:

1. Knowledge by sight takes away Faith: that is, so far as sight goes, but no further: for as we said of Beliefe, in generall, so here Evident Experience of the truth in some things doth helpe our Faith in other. Whence tis usuall Fides non habes meritam ubi ratio habet experimentum. Psa…. 77. Iohn 20.John 20with the godly to strengthen their faith in the promises for time to come, by calling to minde Gods mercies of old, and that evident triall of them they have had in time past. And Thomas because hee saw the Evident truth of Ghrists Resurrection, did more firmely beleeve the rest of the mystery p. 192of mans Redemption by him. But otherwise in the same things as sight waxeth, so Faith waineth, the greater light & certainty drownes the lesse; & where Knowledge is perfect, the Faith, though it remains in the Habit, yet it ceaseth in the Act. This is manifest by that opposition which the Apostle makes betweene Faith and Sight, 2. Cor. 5. 7. [foreign,] what this walking by Faith is, is plaine Chap. 4. 18. [We looke not on the things which are seene, but on the things which are not seen: for the things which are seene are temporall, but the things which are not seene are eternall.]

2. A distinct explicite knowledge of divine things in the Revelations of them in Scripture, is necessary to the being of Christian Faith,

By explicite knowledge, I meane, the understanding of the articles of Beliefe, so farre forth as they are plainly declared in Scriptures. This Historicall knowledge (for so we may terme it synecdochic…) of the letter and meaning of the Scriptures in such things as it proposeth to be beleeved, is required to the being of Christian Faith, as a necessary antecedent thereof. For though this knowledge may be where Faith is not, yet Faith can never be where this knowledge goes not before. Ignorant in this sense and Vnbeleeving are termes reciprocall. As perfect knowledge by sight excludes Faith of the thing seene, so doth perfect ignorance of any thing destroy all Faith of the same thing. I say, of the same thing; for a man may bee absolutely ignorant in some things, yet a beleever in others: and therefore wee doe not meane that such an explicite knowledge is necessary to faith, as that wee must distinctly apprehend all points of Faith, before wee beleeve; for the Apostles (when yet they were true beleevers) were ignorant in many **Marc. 16. 22. [This shall not come to thee] Mat. 17. 23. [They shall kill him, &c. and they were very sorry.] Ioh. 20. 9. [They k…ew not the Scriptures that he must rise from the dead] Act. 1. 6. Marc. 9. 31. …2. about Christs temporall kingdome. Act. 10. 14. 1…. 34. of the calling of the Gentiles.Mark 16:22Matt 17:23John 20:9Acts 1:6Mark 9:31Mark 9:2Acts 10:14Acts 10:1Acts 10:34articles of Faith, as Christs Resurrection, Ascention, &c. But this wee affirme, that where there is totall ignorance of any one article of Faith, there can be no Beliefe at all of that article: as for p. 193example, Hee that saith I beleeve a holy Catholike Church, and yet knowes not what a holy Catholike Church is, what ever hee say hee doth not beleeve it. That such a blinde credo is not properly an assent of Christian faith, I prove thus. To assent or dissent is an action of the Vnderstanding or of the Will: if of the Vnderstanding, the object of it is Truth or Falsehood: if of the Will, the object of it is goodnesse or evill. For the assent of the Will the case is manifest, that it doth never assent unto and allow of the goodnesse of the obiect, or dissent from and disallow the evill of it, untill there be knowledge and apprehension of both. For this approbation or reprobation of any thing by the Will, cannot bee without Election, nor Election without foregoing deliberation and judgement of the understanding upon the thing that is chosen or refused. Againe for the Vnderstanding, how can it assent unto the Truth or dissent from the Falsehood of such things whereof it hath no apprehension at all? For so here should be an Act without an Object, at least an irrationall act of the rationall part of man. For if the Vnderstanding assent or dissent without understanding of whereto or from what, is not a non-ens the object of such an act? and is not such an act more like the naturall propensions of senslesse creatures whereby they are carried to unknowne ends, than the judiciall determination of a reasonable man? Though the things beleeved exceed reason, yet the revelations of them are not above our knowledge; and our assent unto them must be so farre forth rationall, that if wee cannot give a reason of the thing beleeved, yet wee must give a reason of our beliefe.

A reason of our beliefe is then rendred when we understand that testimony and authority wherein the thing to be beleeved is revealed unto us. This only makes our assent reasonable. For as in Scientificall knowledge p. 194and opinion the understanding never assents till the nature of the thing it selfe be knowne either fully or in part: so in beliefe the understanding assents not till the meaning of the relation or testimony be understood, what that thing is distinctly, whereto it must assent. In the two former wee give the reason of our assent from the thing it selfe knowne, in the last wee give the reason of our assent from the authority of the revealer. In every one our assent presupposeth knowledge, in the former of the thing it selfe, in the later of the Revelation, Wherefore that implicite faith of the ordinary Papist, who following the doctrine of his Teachers contents himselfe that he gives his assent in grosse unto all what ever is in the Bible & Churches traditions, that it is true, whilst yet he understands scarce any Article of his religion distinctly: this their implicite assent is meerely bruitish and unreasonable. Contrary to the expresse precept of the Apostle Paul, Rom. 12. 1. commanding us to offer unto God foreign, a reasonable service; and Peter, 1 Pet. 3. 15. bidding us be ready to give an answer; (foreign, not a bare answer foreign, but with a defence) to every one that demandeth of us foreign, a Reason of our Faith. Now it would be knowne of the Romish Laiety what reason they can give for their faith, what Apologie they are able to make for it, when as they are utterly ignorant of Scriptures the only reason and defense of our Faith. And is not their service and worship of God, the very unreasonable motion of an unintelligent beast, thats ordered by his driver but understands not why, and for what reason and ground? Where particulars are not knowne, there may be a generall kinde of beliefe. But this generall beliefe is not an actuall assent to the truth of any particular thing revealed, till that particular bee knowne and understood. Actuall assent to particular truths is then only when they are knowne: and according p. 195to the increase of distinct knowledge, so this assent increaseth. Before there is this distinct knowledge there can be no more but Praeparatio animi, a resolution of the minde to yeeld assent to any particular if it bee once knowne: Which though it be good when wee can doe no otherwise by reason of unavoydable ignorance, yet to teach that this is sufficient to true faith, is to teach men to be carelesse of all religion. Tis good where there is knowledge in part, and when for the rest, ignorance is seene, bewayled and avoyded by all earnest desire and possible endevour to get knowledge in all points: but tis monstrous flothfulnesse to bee content with this, that in generall we beleeve all, though we assent to nothing in particular. This were indeed a short cut to heaven, if no more were required to Christian faith, but to force upon ones selfe such a resolution as this; Here is the Bible, I am resolved to beleeve all that it saith, but for particulars Ile looke no further, let the Church and those that are learned looke to that. How farre such a blinde resolution is from Christian faith and pietie, besides experience, (which testifies that all those who have true faith in some things, doe alwayes much lament their ignorance, and eagerly desire the increase of distinct knowledge) the Scriptures also doe abundantly witnesse unto us. Wherein no exhortation more common then this unto the encrease of Knowledge, yea, foreign, &c. as the Apostle prayes for the Collosians, Col. 2. 2. And for the Corinthians hee wisheth the like, foreign, 2 Cor. 8. 7. How many prayers of the Saints doe wee finde they have made for knowledge, every where mentioned? How often is Faith and Knowledge coupled together? Ioh. 10. 38. 1 Ioh. 4. 16. &c. yea, many times confounded and taken one for the other, 2 Cor. 4. 14. Esa. 53 …1. Ioh. 17. 3. &c, Againe, this knowledge is easie to be had by p. 196the ayde of the holy Spirit inwardly inlightening and teaching the faithfull, when they use such meanes as hee hath appointed. See for that purpose, Ier. 31. 33, 34. 1. Cor. 2. 10. 12. 2. Cor. 4. 6. Ioh. 14. 21. where Christ promiseth to shew himselfe visibly [foreign] to those that love him. Were knowledge a thing impossible, or very difficult, or unprofitable, some pretence there were to pleade for ignorance, but when tis so often commanded us, when it may be so easily had, when tis so usefull in the having, so dangerous to want it, its now impudence to patronize ignorance as a friend to Religion, which is a professed enemy to mans reason. Wherefore it is a shamelesse assertion of Bellarmine, De Iustif. l. c. 5. That Faith may better be defined by ignorance than by knowledge. A pestilent conceit, which once rooted in men breeds in them an horrible contempt, distaste, and neglect of Scriptures and all Religion, as matters not possible nor necessary for them to comprehend. But this is a gull put upon poore people by the Clergy, thereby to excuse their owne idlenesse in not teaching them, or to gaine the admiration to themselves for being the only oracles of Religion, that so they may beare rule over the peoples faith. Or else the god of this world hath blinded these Leaders eies, and they, not willing to goe to hell alone, put out also the eyes of the people, to the end they may not know more than themselves, or all that themselves doe, and so their knavery be discovered. For us, let us detest a doctrine so contrary to the profession of Christianity, that takes away all care and study after godly knowledge, and makes way for the entrance of Heresies, Profanenesse, and Irreligion: nor rest we in our seach after divine things, till wee bee able to say with the Apostle [I know whom I have beleeved] 2. Tim. 1. 12. and with the true worshippers of God [Wee worship that which wee know] Ioh. 4. 22.

p. 197Hitherto of the First Part proposed to bee handled in the Definition of Faith generally taken, namely, the Obiect of it, which are all Reuelations of what kind soeuer made by God vntounto the Creature. We come vntounto the Second point, namely, the Subiect in which this Quality of Faith is inherent, which in the Definition was expressed to be the Reasonable Creature. Within which Latitude wee comprise all created vnderstanding, whether of men or of Angels. Of liuing men there is no Question, not of the best of men that euer were, Adam in his innocency and Christ. That Adam had Faith it cannot be doubted by any who knowes that the cause of his fall, was his not perseuering in a firme beliefe of that threatning, [In the day that thou eatest, thou shalt die.] When his ascent to the truth of this reuelation once tottered, Satan presently closes in vponupon him, and so plyes him vponupon the aduantage, that he leaues him not till he had laid the Happinesse and Honour of that glorious creature in the dust. For the Humanity of Christ, what was in innocent Adam, was also in him, as is apparant by those [Prayers and Supplications, which in the dayes of his flesh, he offered vp with strong crying and teares vntounto him that was able to saue him from death] Heb. 5. 7. and that complaint vponupon the Crosse in his greatest agony. [My God, my God, why hast thou forsaken mee] Mat. 27. 46. Those prayers were made in Faith, and so [Hee was heard in that which hee feared]: nor was his complaint, though very pitiful, and fetcht from the lowest depth of Misery, without much strength of Faith, whilst yet he cals him his God, whom for the present hee found his enemy. Moreouer, though Christ as the Son of man was ignorant of the time of the end of the world, yet no question but he did perfectly belieue the Article of the last iudgement. Touching Angels, wee hauehave S. Iames testimony Mat. 13. 3….Matt 13:3of the euill Spirits, Iam. 2. 19. foreign They belieue that those chaines of darknesse in which they are now imprisoned shall bee euerlasting, and that they shall bee made much heauier vponupon them by a p. 198multiplication of their torments in the iudgement of that great Day, as Iude speaketh, Iude 6. This they belieue with such horror, besides a world of other particulars which by reuelation of Scripture they know will fall out. For there is no doubt but the diuels though they tempt men to vnbeliefe, yet doe themselues belieue the truth of the Scriptures, which they know well enough to bee of God. Their rage and malice against them, proues it euidently.

For the blessed Angels we cannot deny vntounto them nothing what wee grant vntounto the accursed, but as their knowledge of many things is more cleare and exact then it is in the Diuels, so is their faith vntounto others much more firme and resolued. Whence though they know not the day and houre of the end of the world, Mar. 13. 32. yet they belieue it with ioy, expecting the augmentation of their owne happinesse by accesse of the Churches accomplished …ain. Idol. l. 1. …. 7. §. ….glory. Nor doe the Spirits of iust men, who liued by Faith in this life, vtterly cease to liue by Faith after their translation into heauen: for euen when they are there, they yet still belieue many things both past and to come, as the resurrection of their bodies, euerlasting life, &c. And that prayer which the Saints in heauen make for auengment of their bloud-shed vponupon the Earth, [How long Lord Holy and true, doest thou not iudge and auenge our blood on them that dwell on the Earth?] Reu. 6. 10. is certainely a prayer made in Faith. Wherefore you see that eueryevery part of the world hath faith in it, Faith on earth, Faith in heauen and Faith in Hell too. Whereas there is Created Reason, there also there is Faith. The reason is this, because Perfect Vision only takes away all Faith: and where all things that may be knowne, are euidently seene, and looked vponupon being comprehended in their proper nature, there is no faith at all. But now there is no Created Intellectuall Nature but it may vnderstand more by reuelation, then it can comprehend Intuitiuè, by beholding the thing it selfe. And therefore all Future p. 199things which doe nor naturally depend vponupon necessary causes, cannot be knowne vntounto the Angels themselues, but onelyonly by reuelation from God. Whence the Apostle Peter speaking of the mystery of mans redemption by Christ, 1 Peter 1. 11. affirmeth, that euen the Angels were greatly desirous to behold that wonderfull mystery [foreign] to sto…pe downe and looke into it, as wee doe into darke and obscure places. For such was the mystery of the Gospell, euen secret and hidden from the knowledge of Angels, till God by reuealing it vntounto the Church, made it knowne also vntounto them: as the Apostle shewes Eph. 3. 10. In like sort for matters of Fact long agoe past, euen the Saints in heauen hauehave no euident knowledge by Uision, but onelyonly by reuelation: they must still belieue the stories of the Bible, know them they cannot by sight, vnlesse we should belieue that vaine opinion, De Speculo Trinitati…, that the Saints beholding the face of God, doe as in a glasse behold in Sin all things present to their view: which is iustly reiected by the learned as an impossible thing. Wee dare not be curious in these things, pressing too farre into those matters which wee hauehave not seene: thus much wee may with reason affirme, that God alone is without all beliefe whatsoeuer: because hee onelyonly is Perfect in knowledge, most distinctly comprehending at once all things past, present, and to come, calling the things that are not, as if they were: in whose sight all things are manifest yea [foreign] Heb. 4. 13. stripped starke naked, and presented to his view in their proper shapes. Only such an absolute infinite knowledge, takes away all Faith in any kinde whatsoeuer.

As for the creature, it knowes but in part, and therefore it m…st in part bee alwaies bound to belieue, whatsoeuer the creator shall reueale vntounto it.

p. 200Thus in the generall you see that tho Reasonable Creature is the Subiectum quod of Faith: but we may yet more particularly enquire of the Subiectum quo, in which Facultie of the Reasonable Creature, Faith is resident. In euerie Intellectuall nature there are vsually made two Distinct Faculties: First, The Vnderstanding: Secondly, The Will. The Obiect of that is Truth: The Obiect of this, Goodnesse. Now then Faith being an assent to the Truth and Goodnesse of Diuine reuelations, we must see in which of those Faculties it is resident, or whether in both. Our Aduersaries teach that the Assent of Faith is an act of the Vnderstanding onelyonly, not of the Will. This opinion we reiect as erroneous, because Diuine Reuelations are essentially as Good as they be true, nor hath their truth any prerogatiue aboue their goodnesse: and so Faith is giuen but by halues vntounto one part of the Obiect, where there is not as well an Election and Approbation of the Goodnesse of it by the Will, as an ascent to the truth of it in the Vnderstanding. Wherefore we affirme that this Assent of Faith is an act of the Vnderstanding and of the Will, both together approuing and allowing the truth and goodnesse of all Diuine things. In which assertion you are to note that we doe not make the Habit of Faith to be inherent in two diuers subiects, nor this act of Assent to come from two diuers Principles, or two seuerall Faculties of the mind: but we affirme the subiect is but one and the same, namely, the intellectuall Nature. For I take it with diuers of the Learned, yet as they doe vnderunder correction of the more Learned, that those Speculations about the reall distinction of Faculties in such Spirituall Substances as are the Angels and soules of men, are but meere subtleties of the Schoole, without any true ground in natu…e it selfe. He that shall in an vnpartiall search after Truth and Full Satisfaction, thoroughly examine the same Distinction of Faculties in the Sencitiue Soule, that the Common Sence, Phantasie, and Memory are three powers of it really distinct, as in Nature so in place: let him but p. 201examine the weakenesse of the ground of this distinction, and the inexplicable difficulties that doe accompanie it, he shall find vponupon study of the point, that it is no Heresie in Philosophy to hold, that our grand Master hath herein affirmed more then will be euer vnderstood or thoroughly iustified by any of his Disciples. As in these materiall Formes, so much more in those Spirituall Essences, Faculties hauehave beene multiplyed beyond necessitie, and that thought to be done by more, that may be performed by fewer helpes. Our Sences hauehave in this case deceiued our Reason, and because we find in Compounded bodyes diuers actions and motions to flow from diuers qualities, we hauehave therefore imagined, that in Simple Spirituall Substances the case must be alike, and there is no remedy, but we must Vnderstand by one Facultie, Will or Nill by another, Remember by a third. Whereas all these seuerall actions flow immediately from the liuely and actiue essence of such a Spirituall Substance, without any such distinct faculties that need come betweene the Agent and the Action. For our purpose it appeares, that the Vnderstanding and Will are not distinct Faculties that hauehave distinct actions: Thus,

First, The Vnderstanding essentially includes the Will. For the Vnderstanding hath a naturall inclmation to Truth, as the Will hath to Goodnesse: It abhors Falshood, as that doth Euill. This desire and louelove of Truth is …, this refusall and hatred of Falshood is Nolitio: and so Velle and Nolle are actions euen of the Vnderstanding too, and this proposition [Intellectus vulirerum, non … salsum] is most true and proper.

Secondly, The Will essentially includes the Vnderstanding. For to will or nill any thing good on…uill, is an action either of knowledge, or of ignorance. If of ignorance, then the Will in reasonable nature shall be an vnreasonable Facultie, which is blindly carried to the embracing or refusing of that, which it selfe knowes not at all, but only it is knowne to another facultie, the Vnderstanding. But this p. 202were an absurd imagination to make the Will Facultatem non-intelligentem, and to appropriate vntounto it such a motion as is destitute of knowledge, like a blind man that is led by the seeing he knowes not whither. So should the Doctrine of Free-will in any kind whatsoeuer, fall to the ground: For how is the Will free, but because it may choose this or that? How can it make choyce, vnlesse it doe also vnderstand, campare, aduise, and deliberate about the nature and consequences of things offered vntounto its choyce? Wherefore it is manifest, that Intelligere and Iudicare are actions belonging vntounto the Will also, and that this proposition [Voluntas intelligit bonum aut malum] is true and proper. Thus in regard of the actions Valends, and Intelligendi, we hauehave no reason to make a distinction of Faculties, where the actions are common and indifferently agree to each of them. If one facultie can doe both, what reason is there to make two? And if the Philosopher be in the right, denying a distinct facultie for the Memorie in the reasonable soule, because the Vnderstanding sufficeth to that, for as much as eiusdem est seruare Habitus & …s vti, we hauehave the same reason to hold the Vnderstanding …. l. 6. …. 12, § 31.and Will to be no distinct Faculties, seeing, eiusdem est intelligere & velle.

Thirdly, The Obiect of the Vnderstanding and Will are one and the same. For Truth and Goodnesse are essencially the same thing. In Naturall things it is most plaine, that their Truth and Goodnesse is all one. Their goodnesse is nothing but the Truth of their Being in their perfect conformitie to Gods vnderstanding and will, when their Essence and Qualities are perfectly the same which they had by their creation. When the Creature is as it was made, then it is both True and Good: so farre as any part of truth is lost, so much of goodnesse is gone. And this appeares by the contrarie; Malum and …alsum in the creature, opposed to this naturall goodnesse and truth of it, are both but one thing: namely, any Defect or Excesse in the parts or degrees of their Essen…e and Qualities, p. 203otherwise then according to the Truth of their Creation. Such defects and excesses we call Errors, Vntruths, and Euils in nature. So that if we consider Truth and Goodnesse in the nature of things themselues, it is not possible to make any reall distinction between them. What things are in our opinion, it matters not much. Our conceit we hauehave of them, makes them not either true or good. Nor is gold and precious stones any iot the better or worse, because ciuill nations hauehave them in greatest account, or Tartars and other Sauadges despise them as toyes and vnnecessarie to mans life. Where the Essence of any thing is entire and perfect, there is Truth and goodnesse, though all thinke nothing, or thinke otherwise of it. And let vsus thinke as long as we will, we cannot conceiue any naturall thing as true, but we must conceiue as Good too. Witnesse all I ogicke rules, Philosophy, Mathematickes, there is no conclusion, how vnpleasant soeuer it seeme to be: but if it be apprehended as True, it also affects the vnderstanding with ioy, delight, and contentment in the goodnesse of it. It delights because it is true, and so Truth quatenus, Truth is good. So that vntounto such as aske, wherefore are the Mathematickes good? I answer, Because they are True: a part of Gods created truth, of which it is blasphemy to hold and affirme that any the least part is euill and nought worth, nor deseruing a mans study. All Truth is amiable, like God the Authour of it: and goodnesse is so essentially incorporated together with Truth, that they cannot be seuered in our knowledge or affection. Now in morall and Diuine things the case is much more plaine, That their Truth consists wholly in their Goodnesse, nor can it be imagined, how vertue should be said to be true, but onelyonly because it is good, or what the Truth of Grace is, but onelyonly the Goodnesse of it, Wherefore generally that rule is Cortaine, Bonum & Verum conuertuntur, and their praedication each of other is not onelyonly in the Concrete, Verum est bonum, but also in the abstract, Ver… est bonitas, & ò cont…. …. p. 204And so the Scripture takes these two indifferently, as Gen. 1. 31. When God had created all his workes, he looked on them, and saw that they were Very Good. They were true as well as good, but one includes both. And Iohn 8. 44. it is said touching Satan, that He abode not in the Truth: that is, in that perfect and good condition wherein God created him, for he fell from his goodnesse, as well as from his Truth.

By this it appeares that this distinction which is made betweene the truth and goodnesse of things, is not from their Nature, but from our esteeme and conceit of them. We measure the goodnesse of things by our owne ends, and the vse we hauehave of them: such things as fit our purposes & are proportionable to our necessities, those we account good, and Such things we make the Obiect of our wils, because wee desire them, with a more notable degree of Constancy and vehemency: Other things, though very good in themselues, yet because they touch vsus not, and our desire of them is slight and vanishing, we make them the obiect of our vnderstanding only, as if wee apprehend in them nothing but bare Truth. As for example, he that shall discourse vntounto an intemperate man in his temperate moode, how shamefull and vnseemely a thing it is for a Christian to be ouercome of drinke, to be a seruant to his appetite, to wallow in filthy pleasures, to bee seene in base company, and hase places, and shall tell him how comely and commendable a vertue sobriety is, how gracious an ornament of a man, how necessary a duty in eueryevery Christian: when you tell him of these things, he vnderstands you, and assents not only to the truth, but to the goodnesse of what you say. But heere is the mischeefe, his resolution stands otherwise, sottish delights preuaile against all sober aduise, and the stronger desires of pleasures drowne those faint affectious towards Temperance. How in this case, the truth and goodnesse of the vertue commended, is but one thing: and the intemperate man did a…t that same time apprehend and approue of both in generall, wishing p. 205that it were with him, as it should be, and is with other men. But now when anon after he comes to put in practise what he thus knowes and allowes of, long Custome and ill perswasions doe so farre darken his former apprehension of the Goodnesse of the thing, that now there seemes to be nothing left in his head but a generall notion of the Truth of that which he heard at such a time. So then, Truth and Goodnesse are not two seuerall things, nor apprehended by two seuerall faculties: but one and the same thing, knowne and desired by the same facultie. The difference lyes onelyonly in the diuers degree of our apprehension, which varies according as the things apprehended seeme to hauehave more or lesse agreement with our particular vses and necessities. Where matters fit vsus in particular, there our desires are Strong and Constant: When they agree to vsus onelyonly in the generall, then our Generall Desires not well rooted, are choked and stisled by contrarie affections in the particular performance. It fares with men as it did with Shimei; Salomons commandement of not Departing the Citie is Good, till Shimei hauehave a Seruant take his heeles and run to Gath: and then Shimeis beliefe of Solomans threatning must giuegive way to his Couetous desire of recouering his runnagate Seruant. 1 King. 21. 38.1 Kgs 21:38So in matters of Religion, men know and approue of their truth and goodnesse in generall, wishing that themselues had all the grace and pietie which is so much spoken of, but when after they compare it with their more pleasing contentments in this or that kind, they renounce the Goodnesse of Religion, and hold it onelyonly as a Truth. Of which diuersitie in assenting to the goodnesse of things in generall and in particular, more shall be spoken hereafter in the next point.

For conclusion of this point touching the subiect of Faith, we doe not appropriate faith either to the Vnderstanding, or the Will, nor yet refer it to both, as vntounto two distinct faculties; but we place it immediately in the whole intellectuall Nature, whether of mans soule, or of Angels. p. 206In which wee follow the sentence of the Scriptures, that seate Faith in the whole heart; as Rom. 10. 10. [With the Heart, man belieueth vntounto righteousnesse:] and Acts 8. 37. [If Luk. 24. 25. [O soules and flow of heart, to …elieue all the Prophets hau… spoken.] …. 6. …0.Luke 24:25thou belieuest with all thine heart.] Now it is a thing manifest that in Scripture the heart is taken for the Whole soule with all its powers and operations, as of vnderstanding. 1 King. 3. 9. Salomon asketh of Godan [vnderstanding Heart] of Willing, and Choosing. Act. 7. 29. [In their harts they went backe to Egypt.] 1 Cor. 7. 37. [He that st…n…th firme in this Heart] i. in his purpose and resolution. Againe, of the Affections, Mat. 6. 21. [Where the treasure, there is the Heart also] i. LoueLove: for Rom. 1. 24. of the memory, Luk. 1. 16. They did those words in their hearts: so Luke 21. 14. We need not goe seeke ont any trouble some distinction of faculties, wherein to place faith, seeing the Scriptures speake simply of the whole soule, and neither Nature nor Scriptures do intimate any necessity at all of mal…ing such a difference.

Wee come now to the third and last point proposed in the definition, or the Genus vnderunder which it is comprehended, that is, Assent: about which wee must enquire after two things.

1 The Certainty of this Assent of Faith.

2 The Diuers Degrees and Essentiall Differences whereby the assent of Faith in Gods Elect is distinguished from all other Faith.

The Certainty and strength of our assent vntounto Diuine Truths, springs from these three fountaines,

1 From the Infallible Authority of the Reuelation.

2 From the excellent greatnesse and worth of things Reuealed.

3 From the manifest experiment of some part of their Truth, knowne vntounto vsus. Of these in order.

The first and chiefest ground whereon is built the Certainty of faiths assent, is The Infallible truth and Authority of Diuine Reuelations. I call this the chiefest ground, because it is that whereunto finally all our Beliefe is resolued. p. 207For aske the question, wherefore do you firmely belieue the Articles of the …reed? The answere is. Because God hath reuealed them in Scriptures, to be belieued. The reason of which answere is this, because, What euer God saith, istrue. Now this is a principle in Nature, aswell knowne to the reasonable creature, as that they hauehave reason, it is grauen deepe vponupon the conscience of eueryevery one, which tels him, That God is so infinitely Wise, that hee can be ignorant of nothing, that none can circumuent and ouer each him. And againe, that he is so infinitely good, holy and Iust, that no …ie can come of this truth; as Iohn speaketh; Iohn 2. 21. Wisedome it selfe cannot bee deceiued, Truth it selfe cannot deceiue; and God is both. Wherefore none but a Iesuite like Beca…, whose wits hauehave serued an apprentiship in the mystery of lying and aequiuocation, vnderunder the Father of …ies, would hauehave affirmed, that the Prophets and Apostles, though they knew it was God that reuealed heauenly mysteries vntounto them, yet they knew not Euidently whether God was not deceiued himselfe, or would not deceiue them. Alying surmise much like that of the Serpent when hee tempted the Woman, Yea saith he, hath God indeed said so? Yes, the woman answeres, God hath said so, and we know it. But Satan replies, Are you sure that God spake true when hee said it? The Diuell then denyed it, and Becanus staggers at it, as a thing very doubtfull, telling vsus, that when God speakes. man cannot be euidently certaine whether he speaks true or false: But we reiect with abomination such a suggestion to Infidelity, that strikes at the roote of all Christian Faith, and shakes the lowest foundation-stone in all that building; we know and are euidently assured, That God is truth, and in him, or of him, there is no Lie. From this first ground of faith in Gods Essentiall truth, wee draw another, that whersoeuer any Reuelation is certainely known or belieued to be of God, there the reasonable creature doth fully assent to the truth of things reuealed. Whence all the holy Pen-men of Scriptures did for themselues most p. 208certainely belieue the truth of all things they deliuered, (though sometimes they vnderstood but darkely, 1 Pet. 2. 10. 11.1 Pet 2:101 Pet 2:11what was the meaning of that which they spake and wrote) because they knew that they were taught them immediatly from God. Yea, the diuels themselues, when they know, as they doe, these reuelations to be from God, howeuer they tempt men to distrust, and out of malice, raises vp lies and slanders vponupon Gods truth, yet in the meane time are themselues cleerely conuinced of this truth, and doe assent vntounto it in their consciences. The diuell knew well that Gods threatning to Alam was a certaine truth, euen whilst he perswaded him it was but a lie. And when he inspired the Pharisies to call Christ. Samaritan, Belzebub, a possessed Daemoniacke, a Deceiuer, and all to nought, euen then himselfe could not but confesse that he was that Christ Iesus, the Sonne of the most high God: Mar. 5. 7. But this is the malice of Hell, to sight against the Light, and furiously to oppose what we cannot but acknowledge to be truth. Well, Thus far then our Faith goes vponupon a sure ground, That whatsoeuer God saith, is true: And againe, When wee know euidently that God sayes it, wee are ready to belieue it without further question. But here in the next place is all the doubt, How know wee infallibly that God is the Author of the Scriptures, and that such things as therein are proposed for vsus to belieue, are reuealed by God himselfe?

This is a fundamentall Question, wherein it greatly behoues eueryevery Christian to be rightly informed. It would require a large discourse to bee prosecuted through eueryevery particular: I shall but onelyonly touch vponupon the generall, and giuegive occasion to each one carefully to bethinke himselfe, that his faith be built on the rocke, and not vponupon the Sand.

The Question is, How is it knowne certenly that the Scriptures are the very word of God? it hath two brāches.

1 Toaching each seuerall part of Scripture, as it was reuealed and giuen to the Church of God, How did the People of the Iewes know, that what was deliuered by p. 209Moses and other Prophets after him, from time to time, was the word of God? To which I answere, they knew the writing and Preaching of Moses and the Prophets, to be of diuine Inspiration, partly by the holinesse of the Doctrine which they taught, the liuely power and worke whereof the hearts of the godly then felt, partly by the miracles which they wrought for confirmation of their propheticall office, partly by the certaine and infallible accomplishment of all their prophecies. Of which triall of Prophets and their prophesies, wee hauehave a generall rule set downe, Deut. 18. 18. &c. I will raise them vp a Prophet from among their brethren like vntounto thee, and will pur my words in his mouth, and hee shall speake vntounto them all that I command him. 19. And whosoeuer will not hearken vntounto my words, which hee shall speake in my name, I will require it of him. 20. But the Prophet that shall presume to speake a word in my name which I hauehave not commanded him to speake, or that speaketh in the name of other gods, euen the same Prophet shall die. 2…. And if thou thinke in thine heart. How shall wee know the word which the Lord hathnot spoken? 22. When a Prophet speaketh in the name of the Lord, if the thing follow not, nor come to passe, that is the thing which the Lord hath not spoken; but the Prophet hath spoken it presumptuously: thou shalt not so be afraid of him. By the same meanes were the preaching of Christ, also the preaching and writing of the Apostles knowne in their times.

2 Touching the whole Scripture as it is now compleatly deliuered vntounto vsus in writing: How can it euidently and infallibly appeare vntounto vsus, that what wee finde written in the Bible, is of diuine inspiration, the very oracles of God, not mans Inuentions? In the solution of this Question, our aduersaries of the Romish, and wee of the Reformed Churches differ irreconcileably. Wee affirme that the Scriptures are knowne to be of God by themselues: they maintaine, that we cannot bee certaine of the Scriptures p. 210Diuinity by any other argument, then the testimony of the Church, which say they, doth infallibly propose vntounto vsus, what is to be belieued, what is not to be belieued. So that ask a Roman Catholike, Wherfore do you certainely belieue such and such Articles of Faith: His answere will bee, Because the Church, which can discerne what is, what is not of God, hath infallibly decreed such and such things to be belieued. Against which impious doctrine, we except, and say, That by this meanes our Faith is resolued either into nothing at all, or at the furthest, but only into humane Authority.

1 That is resolued into iust nothing, but runs round in a Circle like a mill-horse. For aske a Roman Catholike, why doe you belieue the Pope cannot erre? His answere is, because the Scripture saith so, Tues Petrus &c. and, Orauipro te ne deficiat sides tua, and Sum v…b scum ad consummationem saculs: with such other places. But how know you that those places are Scripture, and that that is the right meaning of those places? He answeres, because the Councell of Trent and the Pope say so. Yea but how know you infallibly they doe not erre in saying so? Hee answeres, Because the Scripture affirmes, they cannot erre: for, Thou art Peter, & vponupon this rocke, &c, This is the Fayries dance, wherein men smitten with the spirit of giddinesse, are led round in a ring, being neuer able to free them, or finde any resting place whereon to fixe the assurance of their Faith.

2 That at best, their faith is resolued finally into Mans Authority. Which appeares thus, aske a Papist. Why doe you belieue Purgatory? He will say, Because God in his word hath reuealed it as an Article of Faith. Zach. 9. 11. I hauehave loosed thy prisoners out of the pit, wherein is no water, i. out of Purgatory, and Luke 16. Lazarus was carried into Abrahams bosome. i. into Purgatory. with such like. Well, but why doe you infallibly belieue that this is Gods word, and that this is the meaning of it? Hee sayes, Because the Church, i. Counceis p. 211and Popes say so. Hee can goe no further, vnlesse hee will runne round. Here then hee must stay, resting his Faith on mans Testimony and Authority. Which hee doth manifestly, forasmuch as it appeares not by any argument from the Scriptures themselues, that such a doctrine as Purgatory is contained in them, and therefore he assents to the truth of it finally and onelyonly because the Church for sooth, hath conceiued the meaning of those places to be such. Now this is not to belieue the Scriptures, but to belieue the Opinion of the Church, that is to say, of men like our selues. Heere aaTom. 3. …l. School. cap. 8. q. 8. Quo…odo resoluating … si…e?Becanus helpes at a dead lift by a schoole distinction, thus.

Fidesresoluitur

Formaliter in Deumprimam veritatem reuelantem.

Directiuè in Ecclesiā propter infallililitatē proponēdt.

The shift of a Sophister. What Faith is it that is thus resolued, Theologicall or Humane? Neither saith hee, Theologicall Faith is resolued into Gods authority; Humane is resolued into mans authority; as to belieue an Article, because Calui…, or Lutber teach it, or say wee, because Pope Paul the fift, Gregory the 13. or any other Pope, Cardinall, Bishop or Bishops teach it. What saith is it then which is resolued into the Churches authority? It is saith the Iesuite, neither saith, ne que purè diuina, ne que purè humana, sed quasi media inferior is cuinsdam ordinis. Iust so I take it, men vse to speak when they cannot tell what to say, It is Quasi, and Aliquomodò, and Alicuius generis, &c. It is something, if they could tell what. But be it what it may be, if it be not a diuine Faith, What shall become of the vulgar sort in their Church, must they bee saued by such a middle kinde of Faith betweene Diuine and Humane? This is a new way to heauen of the Iesui…es inuention, wherein it will bee a matter beyond his skill so to conduct a poore vnlearned Catholike, that he step not aside, leaning too much vpōmans authoriti, whereon he should not trust at all; and too little on Gods, on whom he should altogether relie. Plaine folke hauehave no skill in such nice distinctions, of belieuing God Formaliter, p. 212and the Church Directiuè: and it will trouble the authors of them to giuegive a reasonable meaning of them.

For what is it to belieue the Church Directiuè; is it to be drawne by the Churches direction in the ministeriall Preaching and application of the Scriptures, vntounto beleefe of the Articles of Faith? Wee grant such a resolution of our faith into the Churches authority, as a motiue to induce and persivade vsus to belieue. But Becames denies that the Church is to be reckoned inter motiua fidei, and Ibid. Num. 7.Num 7therefore he must needs account it, inter formales rationes fidei, as a case of reason and proper foundation of our faith, whereinto it is resolued formaliter. And so it is, for there is neuer a Papist that wil belieue any thing that God saith, but onelyonly for this reason, because the Church allowes of it. It is not the light and Euidence of Gods word, by it owne selfe, Euincing its owne Diuinity, and Interpreting its owne meaning, tis not this they rest vponupon; if they did, what need they goe further? but it is meerely, formally, and directly the Testimony and Opinion of men, whether Fathers, Councels, Popes, or whomsoeuer they please to style the Church.

This impiery is horrible, and so maine an errour in the foundation of Faith, that it makes the whole frame to …otter, fastening the consolation and Hope of man, vponupon the vncertainty of another mans testimony, therby throwing him into inextricable difficulties and doubts; besides offering intollerable indignity vntounto God, in giuing such authority vntounto his seruant and vassall, as tends to the contumely of the Lord and Master. For so it is when a few men met together in a Councell-house, or one poore sinfull illeterate Pope shalbe deemed of power sufficient, and iudgement infallible, to set themselues downe vponupon the bench, and to call that word which shall iudge them at the last day, vntounto the bar, and there to interpret, ratifie, or nullifie, what and how themselues best pleaseth. Wee might wellbe ashamed of our religion, when wee dispute with Athiests and infidels, if wee had no better reason to p. 213confirme our Religion, but our owne testimonie, because we say, it is the truth: and the Romish Church might blush, when she pleads for her infallibilitie from those places formerly mentioned, & yet in sine hath no other warrant from them but onelyonly this, it is so; and it shallbe so, because shee her selfe hath decreed that onelyonly to bee the true meaning of those Scriptures.

But to leaue these absurdities & blasphemies, and come to the truth; that which we maintaine touching the Certaintie of the Scriptures Diuine authoritie, is this, viz.

That we are infallibly ascertained of the Scriptures Diuinitie by the Scriptures themselues.

I or as in other Sciences there are alwayes some principles Per se not a & indemonstrabili…, whence other things are proued, so in Diuinitie, all conclusions in point of Beliefe and Practise are proued by the Scriptures, but for the Scriptures they proue themselues by their owne naturall light, manifesting their Diuine Originall whence they are, and their right meaning how they must be vnderstood. They are Primum …sibile, not like Colour which cannot be seene till light make it apparant, but like Light it selfe, which maketh all other things manifest, & it selfe too, by it own proper Quality. Wherefore when we are asked, why we doe beleeue the Articles of the Creed; we answer, Because they are reuealed in Scripture: Again, How are you sure the Scriptures are the Word of God? we answer, we know it by the Scriptures themselues, the Spirit of God opening our eyes to see those naturall and liuely caracters of Diuine truth, which are imprinted vponupon those sacred volumes. Lastly, If we be asked, How know you that this is the right meaning of such or such a place? We answer, We know it by the Scriptures, which being diligently examined and compared together, plainly discouer their own right expesition. In these answers we rest, finally resoluing our Faith into the Word of God alone, and nothing else. As for the Authoritie of any one man, or all men in the Church, we giuegive it all due reuerence according to its place p. 214and degree. We acknowledge the Decisions of Councels and Synods about controuersed Articles of Religion, the continuall Preaching of the Word by the Ministers therof, the manifold expositions of Doctrines of Diuinitie, and Bookes of Scriptures by the Learned in their Writings, all these we acknowledge with due regard & thankefulnesse, to be blessed meanes for the breeding and growth of Christian Faith: because they all doe or should point vsus vntounto the Scriptures, holding forth the light of them, that we may the more cleerly diseern it in its true brightnesse. Thus they are helpes to make vsus see the truth, but no causes why we belee…e it: this we do for its own sake, not their saying. And vnlesse what they teach, doe appeare vntounto vsus cleerly out of the Scriptures, we freely confesse, that although their Reuerence will cause vsus to Suspend our Iudgement, and thorowly to examine the Cause, yet their bare authoritie cannot command our assent to any article of Religion that shall be proposed vntounto vsus. The rule of the Apostle prohibits vsus, 1 Cor. 2. 5. Our faith may not stand in the Wisedome of Man, but in the Power of God.

Our Aduersaries here thinke that they hauehave vsus vponupon an aduantage, and caught vsus in a circle too, as if we also ran round from the Scriptures to the Spirit, & againe from the Spirit to the Scriptures, thus: How know you the Scriptures to be Gods Word? By the Spirit reuealing the same to my heart and conscience. But how know you this reuelation of the Spirit to be true? By the Scriptures that testifie, The secret of the Lord is reuealed to them that feare him: Ps. 15. But how know you this & the like places of Scriptures to be Gods Word? By the Spirit, again. Thus they suppose we are intangled: but they mistake vsus and our doctrine greatly in this particular. We teach indeed that we know the Scriptures to be the Word of God, by the Spirit of God inwardly Reuealing and Testifying the truth of them vntounto our Consciences. But it must here be diligently obserued, what kind of Reuelation or Testimonie of the Spirit it is wherby we may be said to be sertified & assured p. 215of the Scriptures Diuine Truth. It is not any inward suggestion and inspiration different from those reuelations that are in the Scriptures themselues as if the Spirit did by a second priuat particular reuelation assure me of the truth of those former reuelations made in the Scriptures. We hauehave no warrant for any such priuat reuelations now, nor is there any need of them; and such as looke for them, may easily embrace their own presumptuous fancies, in stead of a Reuelation from heauen. How then doth the Holy Ghost reueale vntounto vsus the truth of Scriptures? I answer, By remouing those impediments that hindred, & by bestowing those graces that make vsus capable of this knowledge. There is in vsus a two-fold Impediment: First Ignorance, whereby our eyes are closed that we cannot see the light … Second, Corruption, whereby, although we see the light, yet we cannot but naturally hate it and turne from it. The Holy Spirit cures both by a double remedy: First, of Illumination, restoring our decayed vnderstanding to some 1 Iob. 2. 27. of the …no…uting.Job 2:27part of its primitiue perfection: Second, of Sanctification, infusing into our desires and affections some degrees of their primitiue Holinesse and puritie. By this worke of the Spirit, Opening the eyes of our minds that we may Vnderstand Luk. 24. 45.Luke 24:45the Scriptures, & see the wonders of Gods Law, and also Rectifying our corrupt affections, that we may louelove and embrace the Holinesse of Diuine things: by this meanes, I say, is the Diuine truth of Scriptures reuealed to vsus. For presently vponupon this Opening the eyes of our minds, we see the glorious brightnesse and light of the Scriptures shining into our hearts, and we discerne in them the apparant characters of heauenly Maiestie as cleerly as a seeing man beholds the Sunne. Also, after this renewing of our Sinfull inclinations, we find presently that our Soules, and those things which the Scriptures do reueale vntounto vsus, hauehave a singular sympathy one towards another, our louelove that we beare to the beautie and Holinesse of the Word is strong, & that command which the Word hath ouer vsus, is most powerfull & awfull: so that now we hauehave as kindly a p. 216relish of the goodnesse and excellency of Scriptures, as a healthfull stomacke hath of wholesome food. By these things which we cleerly see in the Scriptures, & euidently feele in our selues, we are fully ascertained in our soules that none but God is the Authour of so He menly & Holy Mysteries. In this sence we still pray for the Spirit of Reuelation, Eph. 1. 17. so called in that place, because it inlightens the eyes of our vnderstanding, as in vers. 18. that then we may see the excellency of Diuine mysteries reuealed to the Church. Other inward and secret reuelation of the Spirit we acknowledge not in this businesse. Now there is no such circle, as our Aduersaries would driue vsus into, but a plain & straight way. How know you that the Scriptures are Gods Word? We answer, By the Scriptures themselues: by that wonderfull light & excellency of truth and Holinesse shining in them. Here we would rest and goe no further. But yet if we be asked. How we come to see this Light? We answer, It is by the only worke of the Spirit of God, giuing vsus eyes to see, and hearts to louelove this Light. If we be further vrged, How know you that you doe indeed perceiue such a light as you speake of, or how can you make it appeare to another, that you are not deceiued therein? To these questions we answer. That the former is idle, iust as if one should aske him that ga… then the sun, How know you that you now see the Light: And for the What can he answer but this, I know it, because I see it. To demand a reason of bence, it absued.later, it demands an impossible thing, as if a blind man should require him that sees, to proue vntounto him by sound argument, that he beholds such or such things: which cannot be done. In short, A man inlightened and sanctified by the Spirit, doth perceiue the truth of holy Scriptures infallibly by their owne proper light and for his own proper vse; albeit he be not able to demonstrate so much to another, to make him see what himselfe doth.

Now here we should goe further in the explication of this assertion, that the Scriptures are knowne to be the Word of God by themselues; and all such arguments as do demonstrate this truth, should be layd forth before you. p. 217But it would take vp a long discourse, and the point more directly belongs vntounto those generall cōtrouersies about the Scriptures, which are moued between vsus and the Papists; amongst which, this touching the Infallibly certaintie of Scriptures is at large handled and maintained by the Learned of our side. Amongst whom, the learned …ackson deserues due prayse and thankes of all that louelove Learning, for his diligent examination of this point, in his first & second Booke of Commentaries vponupon the Apostles Creed. Books that are fruitfull of exquisite obseruation in this kind, and being as painfully studied as they are with much diligence and labour compiled; will I perswade my selfe giuegive much satisfaction to those that honestly seeke for it. I conclude all touching this point with a threefold admonition, which by way of application I shall briefly dispatch, intending only to perswade eueryevery one not to slight so serious a matter, but carefully to examine vponupon what certaintie his faith is built.

1 Admonition is this, That in this enquiry after the Scriptures certainty, wee must looke that wee giuegive satisfaction vntounto our owne soules: but that is impossible to satisfie all others who are disposed to cauill. The truth of Scriptures is knowne vntounto them for whose benefit they were written, namely, the elect: and as in another case the Apostle spake, Rom. 11. 7. The elect, hauehave obtained it, the rest hauehave beene hardened: so here, The …lect doe see this light; the rest are blinded, Wherefore, when the eyes of our vnderstanding are opened, to see the wonders of Gods Law, to behold the admirable maiesty, purity, holinesse, and oxcellence of diuine reuelations in the Scriptures, when we feele vponupon our foules the awfull commanding power of them to binde our consciences vntounto obedience, to master our vnruly lusts, and wholy to captinate vsus vntounto their Soueraignety; wee must not now begin to doubt of the truth of this which wee so sensibly see and feele, because another cauils, & dispises vsus, and will not be won with our perswasions to thinke as we thinke. For he p. 218that sees the Sunne, hath no cause to distrust his owne eyesight, because he cannot perswade a blind man by any argument possible that he beholds a most glorious and excellent light.

2 Admonition is to put you in minde of that danger, wherein carelesse men, who build, without hauing laid a sure foundation. Come to most men and aske them, Why doe you beliue the Scriptures, and these points of religion out of them? Their answere is, Because they bee the Word of God Yea but what perswades you to thinke so? Here they are staggered, and hauehave nothing to say, but they are lead vntounto this beliefe by Custome of Education in a Christian Church, wherein the Scriptures Diuinity is generally receiued for an vndoubted truth, and they belieue what they see others doubt not of; else it were a shame for them. But in the meane time themselues hauehave neuer laboured to get infallible assurance vntounto their owne consciences, from the Scriptures themselues, by prayer, study, & all due obseruation. Now what is the issue of such an ill grounded beliefe? Ile tell you: tis partly Disobedience against, and Apostacy from the Truth, partly Dispaire, and losse of all comfort in time of need. Where there is onelyonly a slight opinion of the Scriptures authority, there easily followes Disobedience to all their commands. Tell the Ambitious and distrustfull worldling; That the kingdome of God, and the righteousnesse thereof, is first to be sought for, and then other things shal be cast vponupon him: That godlinesse is great gaine. That Humility goeth before Honor, &c. Tell the vncleane person, that Whoremongers and Adulterers God will iudge. Tell the Drunkard. That they who doe such things, shall not inherit the Kingdome of God. Tell the Swearer. That for Oathes the land mournes, and God will not hold him guiltlesse, that taketh his name invaine: What doe these men thinke when the Scriptures are thus brought against their faults? Doe they verily belieue that this is the word of God? They will not say otherwise for shame p. 217of the world; but who can belieue that their consciences are thorowly conuinced of it, when there is to be seene so strange a disproportion betweene their Faith and practise in these particulars? No, they laugh secretly in their hearts, at the simplicity of silly men, who tremble at the word, and dare not for their liues, venter vponupon the practise of such things as it forbids, which they meane while freely follow to their great contentment. Furthermore, these men that do thus rebel against God in one religion, will be ready, if occasion serue, to reuolt from that vntounto another religion, seeing the grounds whereupon they embrace any religion, are alike in all. Besides, let mee tell them thus much, that this loose and vnsetled faith, is one of the ficry darts, & forcible engines of Satan, whereby he affaults and ouerthrowes the hope and comfort of many a dying man. Who hauing not strengthened himselfe on this point, by vndoubted arguments and experiments is there laid at, where hee lies open and vnarmed by such cunning cauils, shifts, and elusions brought against the authority of Scriptures, that the poore man not able to cleare himselfe from such suggestions, fals into an vniuersall doubting of all Religion, and at last, percciuing his Faith hath onelyonly grasped at the ayre, and embraced the empty shadow of mans authority, insteed of the Substance of Diuine truth, he is vtterly confounded, and sinks downe in despaire. If I am able to iudge any thing of the Methods of Satans temptations, I dare say, that this weapon is reserued vsually for the last combat, and that many a mans faith hath perished vponupon this rocke both in life, and especially in the last agonies & conflicts with the powers of death and darknesse.