know that this Gospel and these Books are true And all these are not to be confounded by the simple pretence of calling for a fixed medium or principle § 7. VI. Determining signifieth either the private decision or determining of doubts in the minds of particular persons or else the publick decision of doubts as they are managed in the Church by a publick Judge And this either as binding mens Consciences or Minds what to believe or only as ruling their tongues and actions in teaching and conversation § 8. VII By Vnity in faith is meant either unity in a general faith which they call Implicite or in a particular explicite faith And that is either a unity in all the essentials of Christianity or also in all the Integrals or also in all the accidentals which are revealed by God And it is either a secret unity of minds or a publick unity for communion that is meant If he think any of these distinctions needless let him prove it and then cast them by I am sure confusion is fit to deceive but not to edifie CHAP. III. The rude and summary answer to the confused Question § 1. LEst the Querist should pretend that by distinguishing I avoid a plain and direct answer to his Question I will here first suppose him to be as rude and confused as his Question would imply and give him such an answer as it will bear But so as that it cannot be satisfactory to a distinguishing understanding for whom therefore I shall afterward answer more distinctly § 2. I cannot answer with common sense in a narrower compass than by distinguishing these Questions 1. How know I the words and Bible 2. How know I that this Doctrine and Book is the same which was delivered by the Apostles to the Churches 3. How know I the meaning of the words 4. How know I that this Doctrine and these words are of God or a Divine Revelation 5. How know I that they are true § 3. I. To the first Question I answer that I know that I hear and read the words and that this Bible containeth in it all its visible contents by my sense my sight and hearing and my intellective perception of things sensible And though this be a principle in which the Papists agree not with us I am never the more in doubt whether I see and hear the words § 4. II. To the second I know that this Doctrine and Book is the same which by the Apostles were delivered to the Churches by Infallible History not such as dependeth on the honesty of the speakers only and so begetteth but a humane faith much less such as depends on the bare Authority of the King of Rome and his narrow selfish sect or party and Kingdom but by such History as hath a certainty in it from natural principles by which we prove it impossible that there should be deceit there being so full a concurrence of all sorts of Christians and enemies also and infallible circumstantial evidence Even as I know that there was such a man at Rome as Gregory 1. and Gregory 7. and such persons in England as Henry 8. King Edward 6. Queen Mary Queen Elizabeth c. And as I know that our Statute Books are not counterfeit And as your Doctors know that the Acts and Decrees of Councils the Works of Bellarmine Baronius c. are not counterfeit which is not because the Pope or a General Council saith so but by rational evidence of certain History which leaveth not mens minds in doubt § 5. But I am not equally certain of some questioned Books or Readings no nor of the sense of some difficult words as I am of all the rest which being more evident are more past controversie § 6. III. I know the meaning of the words spoken or written as you know the meaning of a man that talketh with you or of any other writings as of your Councils Decretals mass-Mass-book Bellarmine c. that is by the significance of such words by humane usage from those daies till now which Lexicons Books and successive practice fully prove § 7. But there are plain passages in Scripture which I understand certainly not because the Pope saith This is the meaning Such are all the essentials of Christianity and abundance more And there are difficult passages which I am not certain of the sense of § 8. IV. I know that this Doctrine and the Bible containing it as such are of God or are his word by the spirit attesting and fealing it not in the fanatick sense as they think they have an inward impulse perswading them that so it is as some Papists think the Pope and Councils know that to be of God which they decree by Prophetical Inspiration But 1. As to the Gospel the spirit attested it by antecedent Prophesie 2. The image of Gods Power Wisdom and Goodness imprinted on the Scripture is its essential constitutive evidence being unimitable by meer man and that which is its intrinsick self evidencing light so that a spiritual well disposed soul may from a sensibleness tast that it is Gods word if a Bible had come to them by chance and they had never heard of it before I say that they may do so if you can suppose them spiritually disposed before But if not yet they may strongly suspect that it is Gods word when they read that it affirmeth it self to be so and that the image of God upon it is so clear 3. But the Concomitant Evidence of the spirit maketh up the proof in the miracles of Christs Life Resurrection and ascension and in the miracles of Apostles and primitive Christians abroad the world by which the Gospel was fully sealed 4. And the effected subsequent evidence of the spirit compleateth all the evidence which is the spirit of holiness given by the means of this same word to all true serious Believers in the world in all ages and nations which Holiness is the Image of God himself and is such a gift as none but God can give and as God would not give by a Doctrine which he abhorreth as a lie Therefore 1. It witnesseth objectively as an evidence 2. And it witnesseth effectively by inclining the heart to tast and close with and receive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innaturalized word as life and health cause a man to know suitable food by a gust which proceedeth from a suitable nature so is it in the new nature and the sincere milk of the word And indeed though the intellect be the proper apprehender of Truth as such suo modo yet the will is quaedam natura and hath a natural propensity to Good as Good which is natural to it and is the pondus motuum in the rational soul And it is not an universal notion or nothing under the name of good which it thus inclineth to but existent good in some being that is Vnum Verum Bonum as Rada and other Scotists well prove And therefore it hath
that they attested every phrase method yea or the truth of every word of the penmen so as that none of them could through oversight or forgetfulness misrecite a name number or circumstance Though we have here sufficient satisfaction yet not so full a Certainty as we have of the Doctrine of the Gospel which the Apostles converted the world by Preaching of before the New Testament was written and which in the Sacramental Covenants the Creed Lords Prayer and Decalogue and Catechisms was distinctly by it self delivered to the Churches and so cometh to us by a double way of tradition CHAP. VII Quest. IV. What Certainty have we of the Copies § 1. Answ. THE same that we have of the Statute Books in England save that the Recorded Originals of some Laws remain And the same that you have of the Copies of the most Certain Councils and Authors extant § 2. 1. They are delivered to us by men of so many Countries minds and interests as could not possibly agree to falsifie them in the substance and in those points in which the Copies agree § 3. 2. They were constantly read in the holy Assemblies through the Christian world and by private Christians and especially all Teachers And therefore any great depravation could not grow common § 4. 3. The Copies all over the world of Greatest antiquity still agree so far as is aforesaid and the Commentaries of the Fathers containing the Text with all the Citations are the same in the main So that we have a Historical Certainty of the Copies so far as they are commonly known to agree which the Old Translations also Confirm § 5. The words in which they disagree though many are such as no article necessary to Salvation dependeth on and are plainly the errors of Scribes and not of the holy Penmen § 6. In the points where any late or inconsiderable Copy differeth from the generality which have Evidence of Antiquity and Concord that singularity is no cause of doubting § 7. Many slips are such as the Context will sufficiently detect § 8. In all those points where the Copies so differ as that it cannot be proved which is the truest by certain proof we can have no certainty Nor is our uncertainty of any danger to us CHAP. VIII Quest. V. What Certainty have we of the Canonical Books § 1. Answ. 1. OF all those Canonical Books which the Christian world now commonly receiveth there is the same Certainty by the same means which I before mentioned of the Copies The Doctrine of them was spoken of before it being that Divine Revelation which God hath attested as was opened We have the Certain History and Tradition of all ages from the first common notice and reception of them agreeing which are the true Books § 2. 2. But yet even of these Canonical Books agreed on the Evidence of Divinity is not equal For 1. Some of them have more Evident Impressions of Gods Image upon them in the Matter than others have As the Psalms more than Ruth the Chronicles c. The Doctrinal Books more than the Genealogies Chronologies particular Histories 2. God did confirm some more notoriously by Miracles and publick attestations than others So Moses his words had more confirmation by Miracles than Ruth Chronicles Ecclesiastes Canticles c. 3. Some have had a fuller testimony by Tradition than others As the Pentateuch and Psalms more than the Chronicles part of Daniel c. 4. In all these respects the New Testament cometh to us with fuller and clearer Evidence than the Old As being of later date and so the Historical proof more discernible And hath more clear Impressions of Divinity and was confirmed by the most notorious multiplied long-continued Miracles and by the most notable effects of holiness in all true Believers c. And indeed its attestation to the Old Testament is not our weakest proof of its Divinity § 3. There is less doubt of those few books of the New-Testament which were unknown or doubted of but by some Churches for a time than of those which are controverted as belonging to the Old § 4. As to those Books which he saith the Ebionites and Valentinians denied they have as full Historical proof as any And those that denied them denied Christs Resurrection or some Essentials of Christianity and were no Christians but mad-brained factions withdrawn from Christians the Valentinian Gnosticks in their whole heresie plainly shewed themselves crackt-brained Fanaticks as Irenaeus and Epiphanius describe them so that for Number Quality and Cross-interest their Exceptions were not any considerable discredit of the History and indeed but excite the Christians the more carefully to examine and preserve their Canon Nor were their exceptions so much against the Matter of Fact whether Mark c. wrote those books as about the Divinity of them And were but of the like nature with all the Turks Heathens and other Infidels exceptions against the whole Gospel § 5. And as for those Apocryphal books which are in Controversie between the Papists and us some Protestants say that they are Certainly none of Gods word and some that it is utterly uncertain to any man that they are his word And let the Papists who assert the Certainty that they are give us the proof of it and we will thank them Till then our denial or uncertainty of those books maketh no alteration in the Great and Necessary Articles of our faith CHAP. IX Quest. VI. What Certainty have we of the truth of Translations § 1. Answ. 1. THose that understand the Original and the Language into which it is Translated have a Certainty from the Known signification of the words answerable to the degree of their skill in those tongues The signification of the words is Certain to them by Infallible Tradition The use and sense of the words in Hebrew and Greek is known by Lexicons and the constant use of Authors and by the confession of all parties friends and Enemies and by present use so that as your Priests understand a true Translation of any Latine Greek or Hebrew Author Cicero Plutark Demosthenes Antonine Maimonides c. by the same means do the Learned know a true Translation of the Bible § 2. In the Essentials of Christianity and all the necessary Articles of faith the Ignorant themselves have an Infallible Certainty that the Translations are true so far as that all that is necessary to Salvation is contained concordantly in them all 1. Because it hath pleased God to deliver all those Necessary points in various words distinctly by themselves by all Baptizers and Pastors of the Churches as is aforesaid With which the Scripture Translations do agree 2. Because there is a natural Impossibility that men of so various minds and interests as all the Translators and all the Defenders of those Translations should agree till this day to deceive the world and not be discovered § 3. And by the same evidence it is certain to an unlearned man that
When also we see the wickedness of mens lives among you in common Fornication and other heinous sin when the certainest faith will have the holiest life when it is Subjectively as well as Objectively certain XXXIX You destroy or greatly discredit the Grand Evidence of the Christian faith even Miracles How then can your faith be the most Certain For when you pretend that Miracles are as common through all the world as Priests Masses are in turning bread into no bread as aforesaid and yet no man seeth any proof of one such Miracle when really it is no less than Christs Resurrection which you pretend to be so common before all the Churches what is this but to tempt men to take all the Scripture and Apostolical Miracles to be no surer And then where is our faith XL. Lastly I end where I almost began If our sense be true the Pope and his Council are false and therefore our faith not to be received only nor chiefly on their trust For their faith teacheth us not to believe Gods most Natural Revelations to the sound senses and Intellective perception of all men in the world as I have shewed about the Bread and Wine in the Sacrament And when a Controversie it brought to sense it self we can bring it no lower And when we must either believe your faith and its foundation false or believe Gods most Natural Evident Revelation false and all mens Senses and Intellective perception false we are not able I say not able to be of your faith And now judge whose faith is more Certain the Protestants or the Papists And whether you do well so zealously and busily to make use of such soul-traps and fool-traps as the paper is which I have answered September 12. 1672. FINIS APENDIX CHAP. I. I. WHereas I have here and more fully in my More Reasons for the Christian Religion asserted a Certainty in some Morals it will give some light into the matter if I give you Ocham's decision of the Certainty of Moral Science in it self which because it is short I will translate Quod lib. l. 2. q. 14. Quest. Whether there can be a Demonstrative knowledge of Morals Resp. It seemeth not Because there can be no demonstrative knowledge of those things that are subject to the will But such are Morals ergo c. But contrarily Morals are a Science In this Question 1. I will expound one Term of the Question 2. I will give you one distinction 3. And then answer the Question 1. As to the first I say that Moral is sometime taken largely for humane Acts which are under the will absolutely Sometime more strictly for Acts subject to the Power of the will according to the natural dictate of Reason and according to other circumstances 2. As to the second you must know that Moral Doctrine hath many parts of which one is Positive another is Not-positive Moral Science Positive is that which containeth humane Laws and Divine which oblige us to follow or avoid things which are neither good nor evil nor because prohibited and commanded by a superiour to whom it belongeth to give Laws But Moral Science not positive is that which without any command of a Superidirecteth humane actions as Principles known by themselves or known by experience so direct As that all that is honest is to be done and all that is dishonest is to be avoided and such like of which Aristotle speaketh in his Moral Philosophie 3. As to the third I say That Moral Positive Science such as the Science of Lawyers is is not Demonstrative though in many things it be regulated by that which is demonstrative Because the reasons of Lawyers are founded on humane Positive Laws which receive not propositions evidently known But Moral Science not positive is Demonstrative I prove it Because all knowledge deducing conclusions Syllogistically from Principles known by themselves or by experience of him that knoweth is demonstrative But such is Moral Doctrine ergo c. The Major is known The Minor is proved Because in Moral Philosophie there are many Principles known by themselves As that the will is to conform it self to right reason that all evil is to be avoided and such like In like manner many Principles are known by Experience as is evident to him that followeth experience And I further say that This is more Certain than many other things in as much as every man may have more Experience of his own acts than of other things From whence it is plain that this is a Science very Subtile Profitable and Evident To the Argument for the Contrary I say That of things subject to the will may be formed Propositions true and known by themselves which can demonstrate many Conclusions CHAP. II. How much the wisest Papists are for our way of Resolving faith before Luthers time by controversie perverted them IT was ordinary till Luthers disputing convinced them that the Scriptures would not serve their turn for the wisest Papists 1. To make Scripture the perfect Rule of faith without the supplement of Tradition to add more 2. And to give such Reasons for their Faith as we now do for ours I. I must not be tedious in citing many 1. Aquinas Cont. Gent. Cap. 9. fol. 3. saith But the singular manner of convincing an adversary of this truth is by the Authority of the Scripture confirmed of God by miracles And Summ. 1. q. 1. a. 8. ad secundum he saith that Sacred Doctrine useth the authority of the Canonical Scripture arguing properly and from necessity but the authorities of other Doctors of the Church as arguing from its own but Probably For our faith resteth on the Revelation made to the Apostles and Prophets who wrote the Canonical Books but not on the Revelation made to other Doctors if there were any such Whence August to Hier. I have learnt to give this honour only to the Books of Scripture called Canonical as that I firmly believe that no Author of them did at all err in writing them But others I read so as that how excellent soever they were in Learning and Holiness I take it not to be therefore true because they so thought or wrote Durandus in his Preface hath little else but of the Scripture excellency in Dignity Goodness Certainty and Profundity And from Hier. ad Paulin. saith Let us learn that on Earth the knowledge of which will continue with us in Heaven But this is only in the Holy Scripture 3. The Holy Scripture exceedeth all in Certainty of Truth We must speak of the mystery of Christ and universally of those things which meerly concern faith comformably to what the Holy Scripture delivereth As Christ Joh. 5. Search the Scripture c. If any man observe not this c. The Measure is not to exceed the Measure of Faith which Measure consisteth in two things that is that we take not that from faith which belongs to faith nor attribute that to faith which is not
Generally But you will understand the mater the better if I distinguish of Revelation Revelation is either I. Objective or the bare proposal of the Object II. Effective Illumination of the mind The first only is here spoken of In Objective Revelation we have to consider I. The Efficient cause viz. 1. Principall which is God 1 As the Author or first Cause of Nature 2. As the Cause of Gratious extraordinary Light II. Subservient I. Persons 1. Christ as man the Teacher of the Church and Messenger of God 2. His Ministers 1. Angels 2. Men. 1. Publick 1. Parents Oeconomical 2. Ecclesiastical 1. Inspired 2. Instructed 3. Magistrates 2. Private Neighbours and Friends II. Things Considered I. Singly 1. In the matter and so they are 1. Signs Natural viz. All Gods works 2. Signs Artificial viz. Writings c. 3. Signs Mixt viz. Vocal Words 2. In the manner of causing them 1. Naturally as the works and Law of Nature 2. Supernaturally and extraordinarily II. Conjunct and duly ordered as they make up just evidence Viz. 1. Things in their notifying conditions 2. Words 1. Simple Terms 2. Propositions 3. Discourses II. The Matter of Divine Revelations signified for the Matter signifying is before spoken of is I. Beings substantial 1. Created 2. The Creator II. The Modes or Accidents of Beings substantial which are 1. Physical and Hyperphysical 2. Moral Especially 1. Truth 2. Right or Dueness 3. Goodness And reductively and by accident All their contraries III. The form of Revelation is Evidence or the Notifying Aptitude which includeth 1. The Sense or Meaning as True 2. As Perceptible IV. The Terminus and Ends of Revelation to joyn them for brevity are 1. The sense and its Perception 1. External 2. Internal the Imagination 2. The higher faculties 1. The Intellect and its perception 2. The Will and its Complacencie or Displicence All this goeth to make up Divine Revelation And do you think we can give you one only Medium of it in a word § 3. II. Matter of fact is a phrase sometime used so largely as to signifie the Reality of any Being that is existent as such But ordinarily it signifieth something practised or done as such If he here take it in the first sense then the verity of this proposition Whatsoever God saith is True is as much matter of fact as the sence of that Proposition But if he mean the later neither of them is matter of fact And yet he saith that the said Proposition is matter of Right As if the Truth of a Proposition and Gods Right to be believed were formally the same And yet he saith that the sense is matter of fact § 4. III. The word Certainty is very ambiguous Lest he complain of needless distinction I will only remember you 1. That as Certainty is Objective and Subjective so it is the Objective Certainty that we have here to enquire of But so as it is the means of Subjective Certainty But withal to remember that to Subjective Certainty that we our selves may be sure there is need of much more than Objective Certainty viz. that the soul and faculties be 1. Rightly disposed 2. And duly excited and applied c. 2. Of Objective Certainty you must note that the word is sometimes taken for meer Verity and Reallity And so the word Infallible is used for that which verily is and whosoever apprehendeth it so to be is not deceived And so all Truth is Certain and Infallible Truth But usually besides Truth the word Certainty and infallibility denoteth the evidence of that Truth by which it is not alwaies actually but aptitudinally notified to us This evidence is either sensible or Intelligible as the sense or the intellect is to be the perceiver of it Where you must distinguish the Physical Evidence of the Thing or Incomplex Object from the Logical Evidence of Complex Objects And here between the Evidence of self-evident Principles and of Conclusions whose Evidence is derivative But especially you must note wherein it is that certainty of Intelligible evidence formally consisteth which is in a certain degree of evidence And 1. It is not every low degree For though all Truth be equally Truth and infallible so that no man is deceived that receiveth it yet we use not to call that Certainty of evidence which is apt only to give them some dark probability and leave the mind in hesitant doubtfulness 2. And yet it is not only that degree of evidence which must help us to a perfect apprehension which is to be called Certainty For then no man should be certain in this world For no man hath such a degree of apprehension but more may be added to the clearness of it 3. Therefore certainty must be denominated from a middle degree which is when the evidence is not only True for the confidentest apprehension of a falshood is no certainty but also so Clear as is apt to give a satisfying quieting resolving apprehension to the mind yea though it should be sometimes molested with some doubts 4. And therefore seeing such or none is our certainty here it followeth that Certainty hath divers degrees as the satisfaction of the mind is more or less And that we are not equally certain of all that we are certain of You will find necessary use of these distinctions about this controversie § 5. IV. And what he meaneth by Principle I know not 1. There is a Physical or Hyperphysical Principle of Being and there is a natural principle of notification and there is a Logical principle of notification 1. Our intellective faculties are the natural apprehending principle 2. The spirit of God is the supream moving principle of Influx 3. The intrinsick and adherent evidence of the thing in it self is the natural notifying principle which is as various as things are 4. The Premises as inferring the conclusion are the Logical Principles of derivative certainty § 6. V. And I scarce know what he meaneth by Medium he seemeth to take it for the same with Principle There are media essendi which I suppose he meaneth not means to make us Articles of faith or to make them True but rather the media cognoscendi But these are necessarily more than one 1. There are the media by which we hear the word and receive the Bible as it is 2. There are the media by which we come to understand the sense of the words 3. There are the media by which we know the difference between the several parts of the Book the more certain and the more doubtful and the different copies and readings and the different translations 4. There are the media by which we know that these Doctrines and these Books are the same which were delivered to the Churches by the Apostles c. 5. There are the media by which we know that Miracles were wrought by Christ and his Apostles and other Christians in confirmation of the Gospel 6. And there are the media by which we
necessary volitions as of its own felicity c. which yet are free and not meerly per modum naturae though natural as being ex sua natura And this three or foursold witness or attestation of the spirit sometime Antecedent alwaies Constitutive Concomitant and subsequent though a holy soul that is suited to it and hath the witness in it self may most fully and certainly discern yet another also may discern The Miracles being Intelligible attestations to them and the beauty of Wisdom and Holiness in the Scripture and in the Saints being refulgent and discernable by a stander by though not as by a possessor § 9. But I have not an equal Certainty of all the parts of it that they are the word of God because 1. All the Books Texts and Readings are not brought to me with equal historical Evidence 2. And there are abundance of passages in it which are but Accidental to the Christian Religion which have not the same self-evidencing luster in them as the Essentials have And there is no Necessity of an equal knowledge of the parts § 10. The parts which I am fully Certain of in the Scripture are 1. All the Essentials of the Christian Religion Because 1. They are delivered in Scripture frequently plainly past all Controversie of which I will cite your testimonies anon 2. Because they were as certainly delivered to all Christians and Churches in the whole world distinctly by themselves twelve years before any of the New Testament was written and above threescore and ten years before all of it was written even in the Covenant of Baptism renewed in the Lords Supper and in the Creed Lords Prayer and Decalogue which are the exposition of the Covenants professed by all Christians in all Christian Churches at every sacred meeting And these two waies of Tradition in Scripture and by themselves are fuller than one 2. And all the rest of the holy Scriptures in which the full concord of Copies and the plainness of the words doth leave no room for rational doubting § 11. V. I know that all this word is True because God is True verax and it is impossible for him to lie For whoever lieth must want either Wisdom to know what to say or Goodness to Love Truth or Power to make good his word and attain his will by better means But God is perfect in all these Which you seem to grant us § 12. That all things necessary to Salvation have been delivered by the Apostles to the Churches two waies as by two hands viz. Distinctly by word of mouth and in the Bible is our Doctrine That more than all in the Bible hath been delivered by word of mouth and this as necessary to the Salvation of some men I know not whom who have no more wit than to create necessity to themselves is your Doctrine But yet your famousest contentious Doctors confess that all things commonly necessary to Salvation are plainly expressed in the holy Scriptures Concil Basil Orat. Ragus Bin. pag. 299. The holy Scripture in the literal sense soundly and well understood is the Infallible and most sufficient Rule of faith Bellarm. de verbo Dei lib. 4. c. 11. In the Christian Doctrine both of faith and manners some things are simply necessary to the salvation of all as the knowledge of the articles of the Apostles Creed of the ten Commandments and of the Sacraments The rest are not so necessary that a man cannot be saved without the explicite knowledge belief and profession of them These things which are simply necessary and profitable to all the Apostles preached to all All things are written by the Apostles which are necessary to all and which they openly preached to all Costerus in Enchirid. cap. 1. p. 49. We do not deny that those chief heads of faith which to all Christians are necessary to be known to Salvation are plainly enough comprehended in the writings of the Apostles § 13. By the way hence judge of the jugling of your praters when they call to us for a Catalogue of Essentials or Fundamentals as if no such distinction were to be made § 14. But the ancient Fathers talkt at a higher rate even as Theophil Alexandr Epist. Paschal 2. Cont. Orig. Biblioth Patr. To. 3. pag. 96. Ignorans quod daemoniaci spiritus esset instinctus sophismata humanarum mentium sequi aliquid extra Scripturarum authoritatem putare divinum i. e. not knowing that it is the instinct of a devilish spirit to follow the sophisms of mens minds and to think that any thing is Divine without or besides the authority of the Scriptures CHAP. IV. The distinct Questions all Implied or Confounded in his one Quest 1. What are the Revelations in Controversie § 1. I Must now for the satisfaction of him if he be judicious answer his Question more distinctly and therefore divide it into all these Questions Quest. 1. What are the Revelations of God about which our Controversies lie 2. Whether it be true that the Papists grant us that all Divine Revelations are true 3. What Certainty have we what is a real Revelation of God 4. What Certainty have we of the true Copies and Readings 5. What Certainty of the Canonical or Divine books 6. What Certainty of the Truth of Translations 7. What Certainty have we of the true sense of the words 8. What unity of faith may be expected to be consferred by such certainties 9. What Determination is necessary to this Certainty and Unity And the Questions what Principle and what Medium is established will be Answered in these § 2. Quest. I. What are the Revelations of God about which our Controversies lie Answ. To mention no more than I needs must there are three sorts of Revelation which we assert and rest in 1. Of Natural Production and Evidence such as is the Light and Law of Nature in the Nature of all things especially of man himself as revealing Gods will per modum signi 2. Infallible Oral and Historical Traditition And so 1. All the Covenant of Grace in the Sacraments of Baptism and the Lords Supper with the Catechistical explanation in the Creed Lords-prayer and Decalogue have been particularly delivered by themselves 2. And so the Bible hath been delivered to us in the bulks 3. Written Revelation in the sacred Records of the Spirit which is the holy Scriptures themselves § 3. Of the first more anon The second they grant us so far as to confess 1. That the said Covenant and Catechistical Principles have had that way of delivery by themselves as well as in the Scripture But they tell of much more I know not what delivered the same way than is in them and the Scripture it self 2. Yet as you see they confess that none of that addition is commonly necessary to Salvation The third they grant us that all those books which we receive are the Certain word of God But 1. They say that there are more 2. And that we must
receive them as such because the Pope and his Council as the only Judges say they are such Of which more anon CHAP. V. Quest. II. Whether it be true that the Papists grant us that all Divine Revelations are true § 1. Answ. YES if you will first take their bare word what are Divine Revelations 2. And will take in this word in the sense that God intends them 3. And will allow them to speak contradictions For thus 1. They can tell you when they have a mind that Gods plainest Revelations are none of his Revelations 2. And that whatever Evidence of truth or sense there is in the signs revealing God intendeth something contrary 3. And that that is his revelation which is contrary to his Revelation § 2. For instance The first fundamental Revelation of God to man is unto our senses of things sensible and thereby Intelligible to our understandings Now we cannot get the Papists assent that these Divine Revelations are certainly true yea they say that daily they are certainly false God made Sense God made the Intellect God made the Medium and God made the object In the Lords Supper all the sound senses of all men living Christians and Heathens Papists and Protestants perceive Bread and Wine by seeing smelling touching and tasting Yet the Papists say and their Priests swear that there is no Bread and Wine and that God by another Revelation hath certified us that this Revelation to sense and the Intellect by sense is false He that will not swear that there is no Bread shall be no Priest He that will not renounce this Divine Revelation in Nature and all his senses and all mens senses is a Heretick to be burnt and damned All Temporal Lords that will suffer such as thus renounce not sense and sensible Revelation are to be excommunicate and deprived of their dominions and their subjects absolved from their oaths of allegiance All this is in the Council of Lateran sub Innoc. 3. Can. 1. 3. And the Trent Oath and Council Is this now a Divine Revelation or not If not then they that heard Christ speak and saw his Miracles and saw him after his Resurrection had none For their senses might be all deceived if all mens now may § 3. And if God intendeth here the quite contrary to the Evidence even of sensible natural signs how can they ever prove that he doth not so in his word too even in Hoc est corpus meum and in every article of the faith Certainty lieth in Evidence and if all the declaring evidence may be false because of the contrary intent then who knoweth what is true or whether ever God said true to man § 4. And here Revelations are pretended against Revelation yea the superstruct against the fundamental the consequent against the antecedent the less certain against the more certain yea certain forgery fathered on God against his Certain Natural Revelations For 1. We are men before we are Christians we have sense before we have faith We can have no certainty of faith but by means of the Certainty of sense For we cannot tell that there is any man or book in the world nor that ever we saw a letter or heard a word What then shall we believe 2. And they have nothing but pretended Miracles against this Constant Evident Natural Revelation For every Priest how sottish and wicked soever to turn Bread into no Bread and Wine into no Wine when he list For all the Priests in the world these sixteen hundred years to do this every week or each day that they celebrate their Mass publickly or privately must needs be an undeniable Miracle if true being as much beyond all natural power as raising Lazarus from death And to make these miracles as universal constant and easie as Gods worship in the Assembly is to turn Miracles into the familiarest of Gods dealings And hath not all this need of good proof to prove Gods natural Revelations to be as ordinarily and universally false 3. Yea the Miracle is doubled while the accidents remain They deny them to be the Accidents of Christs body and blood If they are Accidents then it is either of Bread or of Nothing An Accident of Bread which is no bread the Quantity and Colour of bread which is no bread or of wine which is no Wine is a plain contradiction If they be the Accidents of nothing the Quantity of nothing the weight of nothing the locality of nothing the colour tast smell of nothing all these are as plain contradictions Then God must be said by his Omnipotence to cause Contradictories and to work constant Miracles for that end and all to prove his Natural Revelation false § 5. And what cogent Evidence bringeth them to all this Why Hoc est corpus meum No more than Davids I am a worm and no man or Christs I am the vine and ye are the branches and Pauls that Rock was Christ Though paul becometh Christs expositor and three times in the three next verses 1 Cor. 11. calleth it Bread after the Consecration And the old Fathers as often as Edmundus Albertinus hath shewed in folio Yet because the foresaid Later an and Trent Council have in the later end of the world new made this Article of the Papists faith by their exposition of Christs words contrary to St. Paul all Christs fore-revelation in nature must go for falshoods and God daily worketh Miracles to deceive all the common senses of the world when yet no word or Miracle can be believed but on supposition of the certainty of senses § 6. This his blind supposition called me to premise that you may see how far Papists and we are or are not agreed that all Gods Revelations are true and how impossible it is for them to know what is a Divine Revelation or when Gods meaning is agreeable to his Revelations These are things neer and plain and weighty CHAP. VI. Quest. III. What Certainty we have what is a real Revelation of God § 1. Answ. AS I have before partly distinguished of Certainty I will now tell you as to some sorts what it is that goeth to make up Certainty and then how much and what of this we have § 2. I suppose you to remember that it is not subjective Certainty in our selves that we speak of but Objective which may be at hand when men see it not And that it is not meer Truth which we now speak of but the Evidence of Truth or its perceptibility and that neither the lowest nor only the highest degree but any of the various degrees which truly satisfie quiet and resolve the soul. § 3. And that Objective Infallibility or Certainty is 1. Not only that which deceiveth no man which receiveth it for that 's the case of all truth 2. Nor yet that which no man can be deceived about for that is nothing at all that I remember unless it be me cogitare vel sentire 3. But it is that
pravity of mans nature and the great necessity that we have of Deliverance by Pardon and Sanctification the malice and endeavour of Devils or evil spirits to tempt us from God and destroy us the need of Gods continual help against them and our selves with such like And these also we have a double Revelation of § 20. 4. The Principal part of the Supernatural Revelations are so exceeding congruous to those which are of Natural and Experienced Certainty and are so aptly adjoyned to them and have so Divine a design and tendency apparent in them as that they are the more easily believed § 21. 5. And the main frame of the book hath so much of the same spirit and design and is adapted to the Communication of these principal parts that is the Essentials of Christianity and thereto so compaginated as that the Belief of the said Estials maketh it the more easie to believe that the whole system of books is of God § 22. 6. But where we are uncertain of any thing whether it be really a part of that book or system as some questioned Books some various Readings some Texts whose sense is not understood we must needs be equally uncertain whether those be the word of God § 23. 7. But that Medium which ascertaineth us that these supernatural Revelations are indeed Divine I mean the proper Truths of Christianity must be something which is Lower or is Notius prius cognitum better known than Christianity and known in order of Evidence before it For all proof of conclusions must be from something first and better known § 24. 8. These things which are sooner and better known than the supernatural Revelation can be nothing but Natural Revelations by Gods works in the Nature of things compared and our natural experience For there is nothing else antecedent to be a medium of proof The forementioned natural Verities about God and Holiness carry their own Evidence with them either as first principles or as certain conclusions And the Essentials of Christianity have a self-commending Goodness which rendreth them sweet to a man that is already a true Believer and desireable to all truly rational men and the Congruencie rendreth it credible supposing further proof But that really the Incarnation Deity Life Satisfaction Resurrection Ascension Offices and Coming of Christ are truth with the Trinity of persons and such other points must be proved by some more notorious Medium proving that they are Divine assertions which must be some Natural Verities § 25. 9. Therefore the Ascertianing Inference must be this that If this be not a Divine Revelation then some Certain Natural Verity must be denied which at last will amount to the denying of a God § 26. 10. Here the Matter of fact is supposed to be known by sight and other senses to the first Christians and the first Churches where Christ and his Apostles and multitudes of other Christians wrought them And to be known by Certain History to those that saw them not And the existence of the Persons Words and Books is supposed known the same way And on this supposition we infer that These Impressions of Divine Power Wisdom and Goodness set upon this Doctrine and all these Miracles by Christ and multitudes of his servants wrought in attestation of it and all this sanctification of all true Believers by this word through the world are either done by Gods will or against his will If they be done by his will he is the Author of them and approver And seeing it is evident that they are to the common capacity of mankind so notorious a signification that God is the Author or approver of that word which be so evidently and wonderfully attesteth if yet this word prove false mankind is unavoidably deceived and Governed in the greatest concernments and business of all his life by this deceit For he hath no principle no means left him to know that these are not Divine attestations nor to disoblige him from judgeing them so to be But if God shall thus necessitate mankind to a false belief and thereby Govern him while in Nature he hath taught man to value Truth and hate Lying he must do this either for want of Power to do otherwise or for want of Wisdom to do otherwise or for want of Will and Goodness to do otherwise And if he wanted any of these he is not God Or if he Govern not the world himself but permit some Evil Spirit to do all this he is not God For to be God is to be the Supream Governor and to be every where the nearest universal Agent These consequences being plain though there are vain Objections which I must not stay to answer we certainly infer There is a God who is the perfect Governour of the world and therefore is Gracious True and Iust and therefore doth not rule even the best of men by unavoidable deceit and falshood and therefore this word is True which he so notoriously owneth and attesteth as aforesaid § 27. And hence it is that we take our selves bound about the Sacrament to believe that all mens senses are not deceived because if they be man hath no remedy For God hath made our sense the perceiver of things sensible and if it be not a Certain perceiver we have no Certainer nor other about those objects And if the apprehensions of sense be uncertain having all the natural requisites then all Gods Miracles by which he attested the word as well as the word it self are so And if it be not contrary to Gods perfection Veracity and Justice to deceive all mens senses in the Sacrament we cannot prove it contrary to them to deceive them by Miracles § 28. As an unbeliever is not so well disposed to receive the Gospel as a holy person after is and recipitur ad modum recipientis so usually a more wavering belief goeth before a fuller Certainty And the holier and more experienced any man is the more he is Certain of the truth of the Gospel because he hath the witness in himself in the Gust and Certain Effects of it But yet there is that Evidence of Truth which Preachers may and must use to the Conviction of Infidels to bring them to true belief § 29. The holy Scripture Containing all the Divine Revelations belonging to Religion compleatly Essentials Integrals and Accidentals the parts of it are not of equal necessity to us All that truly have the Essentials in Head and Heart and Life shall be saved yea though culpably they understand not other points as plainly revealed and so believe them not to be Divine For this is the Covenant of Grace No wonder then if many less necessary parts are less evident § 30. We have a fuller Evidence that all these Miracles Prophesies and subsequent operations of the Sanctifying Spirit do attest the New Covenant and Substance of the Gospel than we have that they attested every book e.g. the Chronicles the Canticles c. or