truth as themselves had either received by tradition from the Ancestors or learned by new revelation from God himselfe When the Church grew out of a family into a Nation and that as men multiplied so ignorance corruption increased God himselfe writes a Catechisme for the Iewes describing a short compendium of Religion in the two Authenticke Tables of the Law containing Ten words so few and so plaine that the shortest memory and shallowest wit might easily comprehend them And withall God now layes an expresse command upon his people both for themselves and for their children Deut. 6. 6 7. And these words which I command thee this day shall be in thine heart And thou shalt rehearse them vnto thy children and shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest up The word is emphaticall Thou shalt rehearse them continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt sharpen them by often and seasonable instruction giving an edge or point to the precepts of the Law that they may pierce into the mindes of the unlearned How carefully this strict injunction was afterward observed either by the Levites in publick or in private by masters of families wee cannot certainely define where Scripture is silent of both their practises but if wee may judge of the carefulnesse of former times by the carelesnesse of these there is good cause to thinke that both Levites in the Synagogues and Governours in their private houses were negligent enough in discharging this duty Yet we may well presume that there were both of the one and other not a few whose godly industry in this particular may justly shame the impious slothfulnesse of Ministers and People in latter ages Where will a David and Bathsheba be now found personages of highest quality yet counting it no disgrace to reade a Lecture of religion and morality to a yongue Salomon You shall finde their practise 2. Chron. 28. 8. Prov. 31. 1. And Salomon himselfe seemes to give that precept out of the experience of his owne most excellent education Teach a childe the trade of his way and when hee is old he shall not depart from it though himselfe scarce did so Yea albeit infinite corruptions have at this day deformed all religion among the Iewes yet even to these times may be seene some prints of their ancient discipline among them whose children are in their tender yeares first taught the law and bookes of Moses and after that their Talmudicall Traditions with such care and industry as their skill in Iudaisme at 17. exceedes the knowledge of many among us in Christianity at 70. whereof see the learned Buxd. Synag Iudaic. c. 3. But come we unto those times when the Sunne of righteousnesse arose and the knowledge of holy things shone in its full strength by the ministery of Christ and his Apostles and we may trace this practise by its apparant footsteps even from the first age of the Christian Church and downeward The words which I have read are but a copy and briefe description of the Primitive Catechisme the Apostle Paul commends to Timothies custody 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pattern and delincation of wholesome doctrine which hee had learned from the Apostle 2. Tim. 1. 13. which also Rom. 12. 6. he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Analogy of faith contained in all fundamentall points of sacred doctrine with which all interpretations of Scripture must beare due proportion Now very necessity drave them in those Primitive times to draw religion into compendious heads and short summaries partly in regard of Infidels who being converted to the faith were to be instructed in the maine points of Christian beleefe a thorow knowledge and open confession whereof was required of them at their Baptisme partly in respect of the children of Christian parents who because of the dangerous sollicitations of Idolatrous Gentiles and Hereticall Christians privily creeping in to beguile by craftinesse ignorant and unstable soules were of necessity to have their mindes setled in the chiefe and generall conclusions of Christian doctrine by which they might defend themselves against all sophistical seducements Both these whether new Converts or yongue Christians were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till their Baptisme and Confirmation and for such whose narrow wits could not comprehend large discourses it was needfull to make use of Epitomes Touching the word we finde it more ancient than this custome and more generally understood than of it onely In generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its Metonymicall signification is to teach others vivâ voâ—â— by speech sounding into their eares in speciall to instruct any in the first rudiments of an art or science because such as are ignorant learne more by others teaching than their owne study In the generall acception besides profane authors wee finde it used in the new Testament five severall times Luke 1. 4. That thou mightest acknowledge the certainty of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof thou hast been instructed saith S. Luke to Theophilus rendring the reason of the dedication of his Gospell unto him Of Apollos an eloquent man mighty in the Scriptures it s said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructed in the way of the Lord Act. 18. 25. Rom. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instucted by the Law againe 1. Cor. 14. 19. I had rather in the Church speake fiue words with mine understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I might also teach others than ten thousand words in a strange tongue But most notable is that place Gal. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him that is taught in the Word make him that hath taught him partaker in all his goods In all which places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee taught or instructed as the circumstances of the Texts doe evidently demonstrate But in times presently succeeding the Apostles and since the word hath been usually taken by Ecclesiasticall Writers in the strictest sense for the first instruction of yongue beginners in the rudiments of Christianity For now began the Gentiles in great multitudes to joyn themselves unto the Church and the number of those that were to be Catechised daily increasing gave occasion to the Pastors of every Congregation to bee more frequently imployed in this businesse And as the burden grew heavier so new meanes were devised for their better institution Hence besides the Pastors and Bishops of the Churches there were some specially deputed to attend this office who from their imploiment were called Catechistae and not onely in the Temples but also in Schooles opened for that purpose did teach such as were rude and ignorant the elements of Christian religion Famous above others is that Schoole at Alexandria in Egypt wherin so many learned men taught and so many holy Martyrs and Confessors had their first education There it was that Origen
it unlesse himselfe had been acquainted with the like Revelations But this is certaine God-where he comes makes himselfe knowne and such were the lively characters of heavenly majesty brightnesse and cleernesse imprinted on those Revelations that mortall mindes were infallibly ascertained of their Divinity Yea Balaam himselfe though he could have wished with all his heart not to have knowne or beleeved those revelations that so unkindly crost his hope of preferment yet when once the Spirit of God comes upon him he utters his parable with this preface Balaam the son of Beor hath said and the man whose eies are open hath said Hee hath said which heard the words of God which saw the vision of the Almighty falling into a trance but having his eies open He that was at other times driven by the divell into furious motions of mind procured by spells inchantments is now as forcibly moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or borne away by the power of the holy Ghost who in this revelation makes so cleere a discovery and strong impression of divine truth in the minde of Balaam that the Wizard cannot but speake what he knowes and beleeves though it quite undoe his owne desire of Greatnesse and Balacks hope of Victory Whence also this rule followes generally true That where the revelation is infallibly knowne to be of God there will be a firme assent to the truth of the things revealed Now we are further to note that upon such immediate revelations and suggestions of the Spirit is grounded that Faith which is usually stiled the Faith of working miracles A gift proper to the primitive times of the Church bestowed then on many for the better establishment of the Gospell among unbeleeving Gentiles or Iewes Though the words of the Promise runne largely Marc. 16 17. yet it seemes not likely that every private true beleever had this priviledge but rather that it was bestowed on such as were Preachers and Publishers of the Gospell for confirmation of their doctrine And amongst them t was given not onely to the truely faithfull beleever but to others also as appears by Iudas to whom this power was given as well as to the rest of the twelve Matt. 10 1. and in many other reprobate Matt. 7. 22. Lord Lord have wee not by thy name prophesied c The proper ground of this faith and assurance of working some miraculous effect was the speciall and particular suggestion of the spirit Other motives there were further off as the generall perswasion of Gods omnipotency the beliefe of that promise which Christ made to his Disciples Matt. 17. 20. Verily I say unto you if yee have Faith as a graine of mustard-seed yee shall say unto this mountaine remove hence to yonder place and it shall remove and nothing shall be impossible to you but more specially that larger promise hee made at his Ascension Mark 16. 17. 18. And these signes shall follow them that beleeve in my name they shall cast out divells they shall speake with new tongues They shall take up Serpents and if they drinke any deadly thing it shall not hurt them they shall lay their hands on the sicke and they shall recover But these grounds were not sufficient to give assurance of performing this or that miraculous act without a speciall and particular suggestion of the Holy Ghost informing them inwardly both touching the time when and matter wherin they should worke a Miracle For as all beleevers had not that power so such as had it could not doe wonders when and in what kinde they pleased but were to expect a speciall warrant and direction from the Spirit like unto Peter who though a faithfull beleever yet durst not venture upon a miraculous attempt of walking dry-shod upon the water without a speciall word from Christ bidding of him come unto him in that manner Matt. 14. 28. 29. In these times wherein this speciall direction ceaseth and also miracles have no use unlesse for conversion of a Countrey where the Gospell hath never beene preached this gift also is ceased Thus much of the first sort of Revelations to bee beleeved the other followes 2. Some Mediate delivered from God by others unto us Such were the answers Sermons which the Prophets and Apostles made by word of mouth unto the people such is now unto us the whole written word of God which is now the only ordinary object of our Faith Now touching the Scriptures wee are to enquire how farre things revealed in them may be knowne how farre they must bee beleeved You have heard before the difference betweene Knowledge and Beliefe that is an assent to things evident this to things not-evident therefore seeing those things that are written are generally the object of our faith wee must diligently examine what evidence there is to bee found in these things or whether any at all that so wee may know what to judge of that assertion of our adversaries the Papists who make obscuritie one essentiall property of Faith In the opening of this question Whether things revealed in Scriptures be evident to Mans understanding let these distinctions be observed in the first place 1. The Scriptures containe in them matters of three sorts viz. 1. Precepts and Declarations of the doctrines of Religion whether in the higher mysteries thereof as of the Trinitie Incarnation of Christ c or in other inferiour points of Sanctification Piety and morall Practice And unto this head may be referred all such discourses of naturall things as are found in the Scripture as of the windes thunder c. 2. Histories of matters of Fact past and gone as of the Creation Fall of Man the Floud c. 3. Predictions of things to come hereafter whether they be meerely Propheticall or withall doe containe some speciall Promise or Threatning concerning those to whom the prediction is made 2. There is a twofold Evidence 1. One of the Narration when it is made in Words and Sentences so plaine perspicuous that the Vnderstanding conceives cleerely what the Speaker or Writen meanes 2. Another of the thing it selfe that is related when either our 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
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 vâ—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 vpon 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 haue 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 and 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 onely 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 Becanus helpes at a dead lift by a schoole distinction thus Fidesresoluitur Formaliter in Deumprimam veritatem reuelantem Directiuè in EcclesiaÌ„ propter infallililitateÌ„ proponeÌ„dt 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 Caluiâ— 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 neque purè diuina neque 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 Iesuiâ—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 vpoÌ„mans authoriti whereon he should not trust at all and too little on Gods on whom he should altogether relie Plaine folke haue no skill in such nice distinctions of belieuing God Formaliter and the Church Directiuè and it will trouble the authors of them to giue 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 vnto 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 vs to belieue But Becames denies that the Church is to be reckoned inter motiua fidei and therefore 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 onely 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 t is not this they rest vpon 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 â—otter fastening the consolation and Hope of man vpon the vncertainty of another mans testimony therby throwing him into inextricable difficulties and doubts besides offering intollerable indignity vnto God in giuing such authority vnto 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 shal be deemed of power sufficient and iudgement infallible to set themselues downe vpon the bench and to call that word which shall iudge them at the last day vnto 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 confirme 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 onely this it is so and it shall be so because shee her selfe hath decreed that onely 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 indemonstrabiliâ— 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 â—â—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 vpon 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 giue it all due reuerence according to its place and 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 vs vnto 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 vs see the truth but no causes why we beleeâ—e it this we do for its own sake not their saying And vnlesse what they teach doe appeare vnto vs cleerly out of the Scriptures we freely confesse that although their Reuerence will cause vs 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 vnto vs. The rule of the Apostle prohibits vs 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 haue vs vpon an aduantage and caught vs 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 vs 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 vnto 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 of 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 haue 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 vnto vs the truth of Scriptures I answer By remouing those impediments that hindred by bestowing those graces that make vs capable of this knowledge There is in vs 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 part 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 the Scriptures see the wonders of Gods Law and also Rectifying our corrupt affections that we may loue and embrace the Holinesse of Diuine things by this meanes I say is the Diuine truth of Scriptures reuealed to vs. For presently vpon 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 vnto vs haue a singular sympathy one towards another our loue that we beare to the beautie and Holinesse of the Word is strong that command which the Word hath ouer vs is most powerfull awfull so that now we haue as kindly a relish 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 vs 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 vs eyes to see and hearts to loue 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 gaâ— then the sun How know you that you now see
hee had rather enter upon the Church by undermining the Faith with Heresies than at an open breach upon good manners Ill manners finde more resistance there 's feare of lawes and rod of discipline to curbe them they want their apologies and colourable excuses so lye open to the reproofe and hatred of morall honesty they come accompanied with shame and disgrace following at the heeles which hinders their appearing and entertainment in publike But Heresie easily enters and quickly spreads abroad it findes favourers enough having the advantage of mens common infirmity who are apt to entertaine novelties and take a pride to bee singular it comes armed with reason and such justifications as it thinkes it needs not blush being painted over with the colour of truth lastly it aimes at the fairest the Leaders of the flocke whose authority and example speedily infects the rest With this weapon hath the Dragon made warre with the woman raising up even of her owne children such as have fought against her by damnable Heresies against all the Articles of Faith Of which part have been cut asunder by the sword of the Spirit and yet some againe reviving have been brought into the field under new colours part though convicted condemned yet stand it out under the support of tyrannicall violence remain to this day in that Augean stable that sink or common sewer of the Romish Synagogue whereto all Heresies almost of former latter times have made their confluence Besides a new breed of Hereticall opinions not plainly denying but by consequent overturning sursum vorsum the maine Articles of Christian beleefe and therefore are so much the moâ—e dangerous by how much the lesse easily they are discernable in their damnable issues So as the Doctrine thereof is no lesse perplexed with strange disputes and difficulties than the Grace it selfe is continually assaulted by fearefull doubting and distrust Whether it bee mans infelicity to be ignorant of that which stands him in most stead or the divells malice to lessen our comforts in the vse of Faith by confounding our understanding in the knowledge of the nature thereof that so we might either dangerously erre or discomfortably doubt touching the truth of it in our selves or Writers misexplication of that excellent grace through their own weaknes or want of faith sure I am if any point of Divinity this touching faith is full of much obscurity and contention T is much men should have a grace so divine and powerfull and yet know not what it is but as the Apostle speakes of men Faith is not of all so may wee say of Writers All have not faith that write of it especially Popish Doctors who speaking of faith but by imagination have profanely censured the faith of Gods elect expounded by Protestants according to Scripture to bee but a very fancy Among whose curious and Metaphysicall discourses of this subject he that wants faith shall never finde it and hee that hath faith may chance lose it at least the life and powerfull practice of it whilst his head is intangled in subtile and nice speculations about it For our selves let it be our care so to speake and judge of faith as that most precious grace which is given us to save our soules not exercise our wits the knowledge whereof by contemplation is most empty and vain without the reall inhabitation of it within our soules It shall be my weake and yet best endeavour by the helpe of Gods assistance to give you the knowledge thereof so farre as the word in manifold precepts and examples of the Saints together with the paines of the learned have discovered it to my poore understanding In the unfolding of the nature of it I must spend more time than at first I purposed to doe because in this point some other parts of Divinity are so enterwoven and linked one with another that without the knowledge of all wee shall not cleerly discerne of any alone Such are our Vocation the forerunner and our Iustification the follower of our faith All that I have to say I will reduce to these foure generalls 1. Touching the antecedents of faith namely our Conversion Vocation of which so much as shal serve to discover unto us the generation and birth of faith 2. Touching the nature of faith it selfe wherein the being of that most heavenly vertue consists 3. Concerning the consequents and concomitants of faith both in regard of God as Iustification and our selves as Obedience whereby we may be able to judge as of the benefit so of the truth of our faith 4. Concerning the opposites and enemies of faith the knowledge whereof may arme us against them For the first namely our Conversion the knowledge thereof will give us some light to finde out how faith is wrought in us which by Divines is made the first degree of our Conversion and last Terminus of our effectuall Vocation However a part it is and that a principall one too of our first resurrection from the death of sinne to the supernaturall life of grace Which that it may appeare we must distinctly consider of the threefold difference of such qualities as are in the reasonable soule and doe either help or hinder it in its operations This difference is according to mans triple estate 1. In the state of innocency man was created right or upright Eccl. 7. 29. and very good Gen. 1 ult endowed with such strength and integrity in all parts as did wholly dispose them to all operations conformable to Gods will His understanding so farre as was needefull before his translation had a cleer apprehension of the Deity in his nature attributes and worship as also of the creatures in their essence and qualities His will embraced and clave fast unto God whom Adam knew to be the author of his being and happinesse His affections and all inferiour faculties obeyed without all resistance the rule of reason and motions of the sanctified Will This universall holinesse and perfection in the whole man was that Image of God or originall justice wherein Adam was created but continued not For in the second place 2. After his fall for a punishment of his wilfull transgression God withdrew from Adam this his Image and stript him naked of that habite of grace and perfect holinesse wherewith he was before in all parts qualified leaving onely here and there some few traces or lines of that excellent Character unblotted out And now in place of originall justice succeeds originall corruption being an universall depravation and disability of mans whole nature to work well and conformably to the law of his first creation The understanding is dark erroneous confused in the apprehension of naturall stark blinde in perceiving spirituall things The will froward averse from affecting or choosing its chief good The affections and lower faculties disorderly violent untameable And this universall corruption of mans nature is that which we call the image of Satan to whom Adam
that is not Before but a part of our sanctification nor yet a solitaty Habite infused alone by it selfe but together with the Actus primi or Habits of all supernaturall graces whatsoever T is true in some sense that before faith there is no life nor sanctity in the soule because faith is a part of our life of grace and of sanctity But there are other parts too Hope Charity c. and of these it may be said as well as of faith there 's no grace in the soule till hope charity be wrought in it All are parts of our spirituall life wrought together For as the corporall so the spirituall life is not one distinct but omnes actus primi of every faculty whereby it can worke regularly And though in the body some part may live alone and others bee dead yet in our spirituall life t is farre otherwise all powers are quickned and live together where the habit of one grace is there are all and as soone all as one every Faculty being rectified as well as any and all the operations of each faculty tending to all its objects renued as well as any one operation directed to some one object Wherefore I see not under correction of quicke eyes how Faith can bee accounted the roote whence spring all other fruits of righteousnesse the efficient cause of our sanctification the onely pipe through which the waters of life flow into the soule that first-borne grace in our spirituall regeneration so much that before its actuall operation there is no jot of spirituall life and sanctity in our hearts Many divine Elogies are given to faith in the Scriptures but none such as to cause us to make it the fountaine of all graces That the heart is regenerate before the act of beleeving and other graces wrought therein together with the habit of faith may appear by these reasons 1. It is the true and generall doctrine of all Divines that actuall faith is never wrought in the soule till besides the supernaturall illumination of the understanding the will bee also changed and freed in part from its naturall perversnesse For till this bee done t is utterly impossible it should ever embrace the promise Now the doing away of this ignorance and rebellion what is it but an effect of the grace of sanctification implanted in the soule by which it is sweetly and freely inclined to all heavenly things 2. To beleeve is an action of a man living by grace not dead in sinne The soule therefore is first endued with the life of grace before it can performe this living action 3. There can be no reason given why in our regeneration it should bee necessary first to have faith before we can have any other grace of sanctification no more than that it should be needfull to have some other grace before we can have faith or why we are more fit being unconverted to receive the grace of faith rather than any other grace as of repentance c. A man unregenerate having no preparations at all to any grace is alike disposed to receive every one and so there is no difference on mans part If any say that the Spirit which must worke other graces is not received till wee doe actually beleeve in so saying he confutes himselfe it being most apparant that the Spirit is given to men incredulous to the end to make them beleevers and no man should ever bee converted were not the holy Ghost given to him whilst he is unconverted to worke his conversion Now God that for Christs sake gives faith unto us when we had none without any predisposition in us to receive it can and doth for the same Christs sake give us all other graces as well at the same time 4. It cannot well bee shewne how faith produceth all other vertues in us seeing that all habites of grace are infused not acquired and one habite cannot produce another nor doth one habite bring forth the operations of another T is true that faith lends a hand to helpe forward all gracious actions and does much in their guidance and direction but t is like as the understanding guides the actions of the will and inferiour faculties or as prudence moderates the actions of all other morall vertues which actions notwithstanding come from their proper faculties and habites as their immediate principia and fountaines But of this point more at large when we come to shew the dependance that obedience hath upon faith Against this may be objected That we live by faith Gal. 2. 20. that by faith Christ dwells in our hearts Eph. 3. 17. that through faith we are risen with Christ Col. 2. 12. that by faith we receive the holy Ghost Ioh. 7. 38 39. Eph. 1. 13. So that we have no life till we be in Christ no being in him til we have faith to beleeve on him no sap from the vine no vertue from the body till we be united as branches as members which union is by faith onely no Spirit of grace to give us life till wee have faith to receive it In briefe thus Christ by his Spirit is the author of all our spirituall life sanctification But till we beleeve wee have no participation nor fellowship with Christ and his Spirit Therefore till wee beleeve wee have in us no life at all consequently by faith we are made partakers of all life and grace To which I answer We must carefully distinguish betweene a twofold Vnion and Communion we have with Christ. 1. By the Spirit on his part for Christ as by his Death he is the meritorious cause of life and grace unto the elect so by his Spirit he is the onely efficient of life and grace in the regenerate To whom whilst they are yet dead in sin and destitute of all grace so as they neyther doe nor possibly can beleeve Christ sends his Spirit which breathes life into them changes and purifies their nature by working all holy and rectified abilities in every part Now this first worke of the Spirit creating of grace in the soule doth most apparantly precede not onely the act of beleeving but the habite also for the habite it selfe is infused by this worke And therefore it is also manifest that before all faith we have and must have some participation with Christ even to this end that wee may have faith But this union with him is wrought meerely by the holy Spirit which is that band whereby Christ knits himselfe to us communicating all gracious and quickning vertue from himselfe to us and thereby making us living members of his body 2. By our faith on our parts when being quickned by infused grace wee actually apply our selves to embrace the promise and to relye upon Christ onely And here wee knit our selves to Christ resting upon him alone for all comfort By which uniting of our selves to Christ wee receive a greater increase and larger measure of grace from
direction for the right and acceptable worship of God in some sort which is nothing but a fancie overvaluing natures abilities against all reason and common experience and by consequence taking away the necessitie of Scriptures and divine Revelations to teach the right way of worshipping God in Christ. If they say t is some Supernaturall Revelation it must be knowne wherof when and by what meanes it is bestowed on the Heathen Is it of the Law or of the Gospell is it made knowne unto them by some inward suggestion vision or dreame or by outward instruction from a Preacher or Prophet invisibly convayed unto them by miracle or extraordinarily raised up among them againe when is this supernaturall knowledge bestowed on Pagans have they it as soone as they come into the world if so t is Naturall or is it given afterwards at yeares of discretion if so then t is not in Infants and so not in all the Heathen and at what yeares is it bestowed and what if they die before that age All which quaeres are inexplicable and draw into most vexing and torturing absurdities a sufficient proofe that there is no such thing as Sufficient grace to conversion given to Indians Americans Tartarians and other Pagans when they that defend it cannot tell what it should bee For seeing t is neither any Naturall or Supernaturall knowledge I thinke none will be so senselesse to say that it is some Naturall or Supernatupower or ability For if it be Naturall t is not Grace if Supernaturall t would be knowne to what purpose a Supernaturall ability should be given to ignorant Infidells to doe they know not what 2. Let 's come to experience and judge wee by what meanes it may possibly appeare unto us that the Virginians and other Americans or the Inhabitants of Southerne unknowne parts of the world have at this day or ever have had before or since Christ sufficient grace for their Conversion and Salvation What instance and example can bee given in so many ages of any one among these or other Gentiles that hath been converted by this Sufficient grace Strange that what is ordinarily bestowed on all should never take effect in any If it doe take effect extraordinarily in some how know they that If ordinarily in many then farewell the prerogative of the Iew above the Gentile of the Christian Church above Pagans if God ordinarily have his Church his Converts his right Worshippers even amidst the darknesse of Gentilisme without the knowledge of Christ and all divine revelation of Gods will in his Word These opinions are as Moulin speakes like sicke mens dreames or rather madde mens ravings 3. Let us inquire of the Scriptures and see whether they speake as favourably of the Gentiles as these pitifull Remonstrants doe In them we shall finde another manner of censure both touching their forlorne estate in Ignorance and Infidelity as also the impossibility of their recovery into Grace except by greater helpe than the Arminians afford them Of the Ephesians Paul testifieth that before they were converted by the Preaching of the Gospell They were at that time without Christ aliens from the common-wealth of Israel strangers from the covenant of Promise having no hope and being without God in the world Ephes. 2. 12. And Matthew out of the Prophet Esay witnesseth of all the Gentiles that before the light of the Gospell was risen to them they sate in darknesse and in the region of the shadow of Death Mat. 4. 15 16. This was the condition of the Nations in their pure Naturalls so fully expressed by those places as nothing can bee more significantly declared Now for the meanes they had to come out of it and bee converted the Scriptures deny them all unto them God favoured them not nor had any regard to bestow grace on them for In times past he suffered all the Gentiles to walke in their own waies saith Paul Acts 14. 16. The Word and Ordinances of his worship they had not for He sheweth his Word unto Iacob his statutes and his judgements unto Israel Hee hath not dealt so with every nation neither have they knowne his judgements as the Prophet speakes Psal. 147. 19 20. A Preacher they have not and How should they beleeve in him of whom they have not heard and how should they heare without a Preacher Rom. 10. 14. Naturall ability to know the mysteries of the Kingdome of God they have not for The Naturall man perceives not the things of the Spirit 1. Cor. 3. Nor is there any such power given them from God for Vnto you it is given to know the secrets of the Kingdome of Heaven but unto them it is not given Mat. 13. 11. and Without mee yee can doe nothing Ioh. 15. 5. What shall wee thinke then the poore Americans can either know or do in point of godlinesse by the pretended power of Sufficient grace when the Pharisees and other Iewes yea the Apostles themselves could do nothing without a speciall gift and assistance from Christ whereof they will not say those Pagans are made partakers Wherefore there is good cause wee should reject this monstrous opinion of Sufficient grace for Conversion bestowed upon Savages and Infidells as being contrary to Scripture common sense and reason Nor can it be thought but that the authors of it are ashamed of the absurdity thereof although the Sequell of their other tenents one errour drawing on another have inforced upon them a necessity of defending this also And that it may not goe abroad without the Patronage of some colour of reason they proceed in the justification of it upon two grounds 1. That the light of Nature if it be well used is of it selfe sufficient to convert a Heathen from his idolatrous and evill wayes and bring him to a right knowledge and worship of God in some sort 2. That if the Gentiles use the light and helpe of Nature well and with their best endeavour God is ready nay hee is bound in justice to bestow on them one further grace viz. the knowledge of themystery of Redemption These two are the rotten pillars of Vniversall grace given unto the Gentiles which how shaken and riven they are you may soone perceive if wee pill off that plaister of doubtfull words wavering and darke sentences wherewith they are daubed over for the matter is so shamefull that they dare scarce speake out their minde plainely But their opinion in plaine termes is this God say they hath given sufficient strength to all the Gentiles to use their Naturall gifts well Be it so But what is this Well Vsing of Naturall gifts It is that say they whereby they may in some sort according to their measure forsake their idolatrous and wicked practises and attain to the right knowledge and worship of God and reformation of Life But may all this be done without the helpe of Supernaturall revelation Yes for say they if a man goe so farre as with utmost endeavour hee
am very sensible that hitherto you may judge my Discourse hath had more Philosophy than Divinitie in it If it be an errour in this place I confesse it and crave your pardon for it only thus much let me say that I could not tell well how to avoide this generall consideration of the nature of Beleefe in regard that the knowledge thereof will cleere our passage to that which followes You have then heard what evidence there is in the object of Beliefe what certainty in the assent given to it how it differs how it agrees with Knowledge There remaines but one thing more to be cleered in the Generall and then I have done with it Beliefe was at first defined to bee an Assent to things knowne by revelation but now yee are further to know that all assent is not of the same kinde and degree but differs according to the diversitie of the Objects assented unto Therefore we must observe that of the Objects of Beliefe 1. Some are represented unto us only as True and Good in themselves without any speciall relation to our benefit and commoditie Vnto such things whether past present or to come the understanding and will of Man doe yeeld that common assent and approbation whereby they allow of the Ttuth and Goodnesse of every thing that is apprehended by them as true and good in what kinde soever it be This is called a bare assent or Credulitas Beliefe in strict termes when wee only beleeve t is good and true and goe no further 2. Some are revealed unto us not only as True and Good in themselves but more specially as contayning some excellent truth and goodnesse that concernes us in regard of some benefit that wee shall get thereby In these things our assent is with adherence affiance trust and dependance upon the thing revealed For as in generall all Truth and Goodnesse drawes the faculties of the soule to an approbation of them when they are knowne so much more doth the goodnesse and truth of those things which are proportionable to our nature and necessities wherein we may claime speciall interest and commodity unite our wills and understanding in strong assent and adherence unto them This kinde of assent is in strict termes called Faith or Trust Fides Fiducia which imply much more than Credulitas Beliefe Fidere in the property of the word is a degree beyond Credere importing an assent with reliance and confidence Now the proper object of this assent is nothing but Promises of some good hereafter to befall us And promises are never beleeved unlesse they bee trusted upon as a Captive cannot be said to beleeve him that promiseth to ransome him upon a day unlesse he trust and depend upon him In which case we cannot distinguish betweene Beleefe and Trust Fidem and Fiduciam to make them two severall Acts which are but one and the same as is manifest thus A promise is a revelation of some such truth as shall be beneficiall to me in particular The truth of such a promise consists in the certaintie of performance The goodnesse of the promise consists in the qualitie of the thing promised more or lesse excellent But now to trust fiduciam ponere fidem habere upon a promise is not to beleeve the goodnesse of the thing promised for that often is knowne perfectly enough but to bebeleeve the Certaintie of Performance of it unto me as for instance if a rich man promise to pay a poore mans debts the poore man needs not beleeve the goodnesse of the promise for he well knowes the benefit thereof What then must hee beleeve The truth of it where in stands that in the performance that the rich man will certainly doe for him what he hath said Now what is this else but to trust him So that Beliefe and Trust or Affiance are here essentially one and the same thing Thus much of Faith or Beliefe taken in its largest extent I come in the next place to the Speciall consideration of Faith as the word is Christian applied unto Divine and Supernaturall matters revealed in the Scriptures Faith in this use of the word hath a double acception 1. Improper and so it is taken three wayes 1. For the object of Faith the things beleeved either 1. Generally for the whole doctrine of faith delivered in Scriptures as 1 Tim. 4. 1. In the latter times some shall depart from that Faith and shall give heed to spirits of error and doctrines of Divells See many the like place 1 Tim. 3. 9. Gal. 3. 2. 1. 23. Act. 6. 7. Iud. vers 3. 2. Specially for Christ himselfe the chiefe object of Faith Gal. 3. 23. before Faith came id est Christ compared with ver 19. 24. 25. 2. For the externall profession of Faith and Religion as Rom. 1. 8. Your Faith is published throughout the whole world See Act. 14. 22. 3. For that vertue which we call Fidelity or Faithfulnesse in words or deeds whether it be in God Rom. 3. 3. shall their unbeliefe make the Faith of God without effect or in Man Tit. 2. 10. that they may shew all good faith or faithfulnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This of the word taken improperly the next acception of it is 2. Proper where to give such a description of Faith as may comprise in generall termes all the degrees therof it may be fitly defined thus Faith is an assent given by the reasonable creature to the truth and goodnesse of all divine revelations The termes of this definition are large and require a diligent explication that we may with more facility attaine our chiefe intent in judging aright of the nature of saving or justifying Faith Wherefore in the definition I prove three things to be considered of it 1. The Object of Faith divine Revelations 2. The Subject of Faith the Reasonable creature 3. The Genus of it viz. Assent Of the nature and properties of these in that order I have proposed ¶ 1. The compleat Object of Faith is All divine Revelations of whatsoever things the Creator shall make knowne unto the reasonable creature These Revelations are of two sorts 1. Some immediate from God himselfe by vision dreame or other secret but infallible suggestion Such revelations of divine things were made unto the Prophets Apostles and other holy men of God who as they beleeved certainly the thing revealed so they knew infallibly the truth of the revelation it selfe that it was from God and not an illusion of Satan or their owne braine If you aske me how they knew it as when the Word of God is said to come unto any one of the Prophets telling them inwardly what they should preach or answer in such or such a businesse or when Saint Paul indited one of his Epistles how did he or they know that the thoughts which then came into their mindes were from immediate worke of the holy Ghost I answer t is not possible for any man to describe the manner of
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 may 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 t is 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 onely 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 It s easier to informe the understanding than to subdue the will and affections the 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 quickest 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things not seene the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 in 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
our assent vnto 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 vnto vs. 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 For aske the question wherefore do you firmely belieue the Articles of the â—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 haue reason it is grauen deepe vpon the conscience of euery 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 â—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 Becaâ—… whose wits haue serued an apprentiship in the mystery of lying and aequiuocation vnder the Father of â—ies would haue affirmed that the Prophets and Apostles though they knew it was God that reuealed heauenly mysteries vnto 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 vs 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 certainely belieue the truth of all things they deliuered though sometimes they vnderstood but darkely what 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 vpon Gods truth yet in the meane time are themselues cleerely conuinced of this truth and doe assent vnto 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 vpon 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 vs to belieue are reuealed by God himselfe This is a fundamentall Question wherein it greatly behoues euery Christian to be rightly informed It would require a large discourse to bee prosecuted through euery particular I shall but onely touch vpon the generall and giue occasion to each one carefully to bethinke himselfe that his faith be built on the rocke and not vpon the Sand. The Question is How is it knowne certenly that the Scriptures are the very word of God it hath two braÌ„ches 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 Moses 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 haue a generall rule set downe Deut. 18. 18. c. I will raise them vp a Prophet from among their brethren like vnto thee and will pur my words in his mouth and hee shall speake vnto them all that I command him 19. And whosoeuer will not hearken vnto 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 haue not commanded him to speake or that speaketh in the name of other gods euen the same Prophet shall die 2â— 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 vnto vs in writing How can it euidently and infallibly appeare vnto vs 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 Diuinity by any other argument then the testimony of the Church which say they doth infallibly propose vnto vs what is to be belieued what is not to be belieued So that ask a Roman Catholike Wherfore do you
thence he is confident God will helpe him now Wherfore when his men rage chafe and forget all faith in God and respect to their Captaine Dauid is quiet and Comforts himselfe in the Lord his God as in verse 6. The like strength of Confidence we find in the same holy man in his combat with the Philistiâ—n 1 Sam. 17. where from experience of Gods helpe in time past defending him in his lawfull calling against the Beare and the 〈◊〉 yon he confidently assures himselfe of the like assistance victorie in that his rightâ—ous quarrell against the vncircumcised Philistim v. 36. The same course takes the Psalmist in Psal. 77. where being in great affliction and tentation he strengtheneth himselfe in hope of comfort by the consideration of Gods workes of old and all his mercies heretofore shewed vnto his people Thus experience breeds Confidence and we readily trust him whom we haue once thorowly tried Where let me commend vnto you a point of Christian wisedome the practise whereof will cause a singular increase of Faith in vs. It is this that we would carefully giue our minds to obserue all such experiments of Gods mercies or iudgements on our selues or others as we can take notice of comparing the particular euent that we see with the promises or threatnings that are generally deliuered in the Scriptures Looke ouer all the passages courses of thy life marke wherein God hath done vnto thee according to his Word Thou praiedst such a time seruently and he heard thee in such or such a businesse then committedst thy way to him and he brought it about according to thy desire beyond thy expectation thou wast cast vpon this or that extreamitie and God when thou soughtest to him deliuered thee beyond all hope such a Grace thou didst want or such a Sin thou wouldâ—t faine be freed of God helped thee to the one and against the other when thou didst follow such directions as his Word prescribed thee at one time thou sinnedst and as God had threatned so wast thou plagued at another time thou didst some good worke receiuedst a blessing according to the promise Againe looke abroad and see how God deales towards others See in one place a Kingdome plagued for Idolatry in another a Countrey professing true Religion yet vndone by the wicked liues of the Inhabitants see here a Vsurer Briber Oppressour and cruell incloser that hath raysed his fortunes by all vniust dealing it may be whilst he liues himselfe and family turned out of all a begging or in his third heire all this wealth blowne away his name and posteritie rooted out or left for a curse and reproach vpon the face of the earth There behold a murderer pursued at the heeles by stronge vengeance that neuer leaues him till his blood be shed that hath shed the blood of another See else-where an Adultorer eaten vp by the secret curse of God which deuoureth all his substance no man knoweth how One the other side marke how God blesseth Kingdomes Families priuate persons wherein by whom Religion Iustice discipline ciuilitie sanctitie are professed and in truth maintained If we would vse diligent obseruation in this kind it would quickly appeare vnto vs that God is most constant in his courses That the Scriptures do containe in them a perpetuall infallible rule that hold true in all times ages of the world according to which God euer hath and alwaies will order his prouident administration of all things We should see the same punishment still attending vpon the same sins the like rewards to be still bestowed vpon the like vertues that God is as neere to helpe vs now as euer he was and also as swift strong to plague as he hath bin towards men of old time This would proue of singular vse for the strengthening of our Faith when wee shall euidently see the euent of things to answer in iust proportion the reuelations made touching them in the Scriptures The grosse neglect of this hath bred in the world those monstrous sins of Atheisme and Infidelity wherewith this age is infected as much as any We haue indeed praysed bee God the Word read and preached vnto vs plentifully but where shall we find the man that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke exactly by this rule Making the precepts of the Word the ground-plot of all his practise as the Apostle would haue vs Gal. 6. 16. When they behold many strang accidents in the world doe they thinke you iudge of them by the Scriptures searching into them for the reason and cause of those things thence concluding with the Iewes in Zach. 1. 6. As the Lord of Hostes hath determined to doe vnto vs according to our own waies according to our workes so hath he dealt with vs. Nothing lesse they haue no such thought come into their minds as this Loe here how true the Lord is such a promise or such a threatning set downe in such a place of the Scriptures So likewise for the getting vsing of wealth honour friends learning health or other good things of this life for the generall dispach of businesse in mens callings for the auoiding of troubles that come vpon them thinke you that men do call the Word to counsell as Dauid did and doe they out of the Scripture take a platforme of all their proceeding applying the generall rule to cuerie particular occasion and thence obseruing the Euent accordingly No they thinke of no such matter it seems a strange motion to them that you will offer to perswade them to loue by the Booke They follow no such rules the good they onloy or the euill they escape they thanke God for it in Complement but are indeed beholding to their wits friends and good fortune it was their direction they tooke thought of nothing further Thus for the greatest part of men God is not in all their wayes their eyes are neuer towards heauen to consider the works of God and to regard the Operation of his hands their thoughts are neuer vpon the Word to obserue how euerie prescription thereof hath its Probatum est written vnder it in visiblâ— characters of euerie dayes experience Let vs not my brethren walke as fooles but as wise hauing our eyes in our heads to take notice of all such occurrences as haue vpon them a character of Gods speciall worke of Prouidence If they be abroad in the world learne thereby that conclusion of faith which Ps. 58. 11. is gathered from the like obseruation Verely there is a reward for the righteous Verely he is a God that iudgeth the Earth If they be priuate that concerne thee in particular take such exact notice of all passages of thy life that thou maist be able to declare vnto another and say Come and heare all ye that feare God and I will declare what things the Lord hath done for my soule Ps. 66. 16. This experimentall obseruation of
things past will fill the heart with boldnesse confident expectation of the like successe for the time to come And so much touching the three grounds of Certaintie and Strength in the Assent of Faith I come now to the second point proposed touching this Assent or the diuers degrees of it and those essentiall differences whereby sauing faith in Gods Elect is distinguished from that Faith which is in others We haue shewed you that faith may be in all reasonable creatures and the Scriptures testifie that there is some kind of faith in the Diuels and wicked men We must therefore enquire what their faith is and what the faith of Gods Elect is by what essentiall difference they are distinguished You are therefore to obserue that this assent by which generally all Faith was defined is two-fold 1 Generall to all Diuine Reuelations as good and true whilst barely considered in themselues or as they haue no opposition to our desires being applyed to ourselues 2 Particular when assent is giuen to all Diuine Reuelations as most true and good in regard of our selues when they are applyed to all our particular occasions and compared with all contrarie desires and prouocations Herein lies a substantiall difference of this assent of Faith there being a great Diuersitie betweene an Assent vnto the truth goodnesse of things taken in the generall and an Assent vnto the truth goodnes of the samethings particularly applied as you shall see in the progresse of this discourse The former is but an inferiour degree of Faith and only a step vnto that faith which is true and sauing It is commonly called by two names 1 Historicall Faith synecdochically from one part of the obiect of because it beleeues the Letter of the Scriptures whether Histories or doctrines that are expressed therein 2 Temporarie Faith from the Euent issue of it because it perseueres not vnto the end but failes in time of Temptation It is but one and same degree of faith that hath these two names which assenting to things in grosse flies off and disallowes when it coms to particular application Such a general assent there is in the Diuels who know the Scripturs to be of God and acknowledge the things contained in them to be in themselues true good because from God though mean-while they hate both the one other bitterly The truth of God his Word Essence Attributes works vpon their vnderstandings a deep apprehension of its certainty excellency euen when they with vnspeakable hatred and horrour thinke of it According Iames saith They belieue tremble Such a Faith there is in thousands of Hypocrites reprobates who being inlightened and conuinced of the Truth of the Word yeeld a generall assent vnto it for the time as in those Luk. 8. â—3 Who receiue the Word with ioy but they haue no root which for a while beleeue but in time of temptation goâ— away In those Heb. 6. 4 5 Which were inlightened tasted of the heauenly gift and were made partakers of the Holy Ghost And haue tasted of the good Word of God and of the Powers of the world to come are salue away In those Many that beleeued in Christs Name but yet Christ would not trust them because he knew them all that they were not found at heart Ioh. 2. 23 24. In those many againe that at another time beleeued in him but Christ giues them a caueat that they looke their faith be â—ound 〈◊〉 ye continue in my Word ye are verely my Disciples Ioh. 8. 30. 31. Such a faith was in Simon the Witch Act. 8. 13. who beleeued the Apostles preaching and was baptized euen whilst yet he remained in the gall of bitternesse and bond of iniquitie i. a â—ierce enemie to that truth which he seemed to beleeue and professe and fast bound vnto the loue of those sinnes that he seemed willing to forsake verse 23. Such a conception of Faith there was in Falix who trembled when he heard Paul dispute of righteousnesse temperance and the iudgment to come Acts 24. 25. He beleeued and like the Diuels trembled But Faelix was not temporate his wife Drusilla was another mans wife Felix was vnrighteous and couetous and looked for a bribe and this likes him not that Paul should come so close to him wherefore he hath a shift and put him off in complement to a more conuenient season which Faelix will take at leasure The same imperfect faith there was in King Agrippa who hearing Pauls Apologie could haue found in his heart to haue beene a Christian had it beene a thing in fashion with Kings at that time Acts 26. 28. So was the Case with Herod who heard Iohn Baptist gladly and reuerenced him as a Iust man and holy and did many things willingly Marke 6. 20. But if Iohn be so bold with Hâ—rod as to tell him of his Incest He shall to prison for it and for all that he is a Prophet yet he shall dye if Herod did not feare the multitude more then he reuerenced Iohn Matth. 14. 5. And thus it is with many men still who knowe the Scriptures and assent to the truth of such things as they containe but this goes no further then generalities whilst they approoue and allowe of such things as they know to be good and excellent considered abstractiuely and in the Vniuersalitie and as they doe not crosse them in any of their maine desires and delights And so long they seeme to bee as forward in faith and practise as the best The Causes of this Kinde of Faith in men are many as 1. That common grace of the Spirit whereby men are inlightened in the knowledge of heavenly things Which grace God bestowes upon the unregenerate and unsanctied more for others than their owne good Some light shines upon them whereby they may know and assent unto divine truths for a common good of the Church that others may be instructed by their teaching For Christ in the building of his Church doth also use the helpe and ministery of such men according as Salomon did in the building of the materiall Temple who imployed not the naturall Israelites but the reliques of the Cananites and strangers that lived in the land to be bearers of burdens and hewers of stone and overseers of the worke 2 Chron. 2. 17. And these men though unsanctified and such as doe not themselves heartily esteeme and affect that which they know yet in the generall they beleeve it and willingly teach it to the benefit of the Church Againe 2. Authority of men in high account for their knowledge and wisedome The esteeme that the people had of Iohn the Baptist to bee a great Prophet made Herod reverence him the more and the fame that went of Christ drew many to hearken to his doctrine And so t is still with hundreds whose faith in matters of religion standeth or falleth with their admiration or disesteeme of mens persons The same effect