Selected quad for the lemma: truth_n
Text snippets containing the quad
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A01010
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A secure and prudent choice of beliefe. Written by a student in diuinity
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Floyd, John, 1572-1649.
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1639
(1639)
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STC 11115; ESTC S114863
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16,290
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54
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Catholique Church How can we belieue the Church of Christ to be holy and Catholique and doubt of Gods protection of it in point of true beliefe and Doctrine 36. Secondly the authority of the Euangelists Math. vlt. Teach all Nations c. Behold I am with you euery day euen to the consummation of the world Math. 18.17 If he shall not heare the Church let him be to thee as a heathen publicaÌ„ Luc. 10.16 he that heareth you heareth me and he that contemneth you contemneth me Besides the Church is called the Pillar and firmament of truth Tim. 3.15 Light of the world Math. 5.14 Do not these texts probably point at a liuing rule 37. Thirdly since Christ obligeth vs to a beliefe of his doctrine vnder paine of damnation it is manifest that by some meanes he will make it appeare vnto vs but by Scripture alone it doth not sufficiently appeare for by it we know not what is Scripture nor which is the true sense of Scripture els all would soone agree therefore Scripture is not sufficient alone to deliuer vnto vs our sauing fayth But the most vndoubted and indifferent Interpreter thereof is an vniuersall Church so as we may securely be ruled by it interpreting the said Scripture and cannot be reiected without danger of disbelieuing God's word Grant to disbelieuers probability of reason yet their danger is certaine 38. SOme may thinke that this Discourse proueth Belieuers secure but not that Dis belieuers are in certaine danger if they be ruled according to the meanes and capacity God hath giuen them and that such are not stubborne Deniers of truth consequently secure inough I grant that inuincible ignorance may excuse Disbelieuers as such from sinne yet it followeth not that continuall and finall disbeliefe though inuincible can consist with grace necessary to Saluation but this I dispute not nor against these but against such as do or may discern a difference betweene beliefe disbeliefe and who may see that the grounds of beliefe are at least probable the practice harmeles who finally know damnation to be denounced vpon disbelieuers notwithstanding aduenture vpon the denying part moued only by the same reasons which they must suppose in confessed Heretiques Let any one define what disbelieuer may be guilty of damnation he shall find thereby that either he shall condemne these Disbelieuers I speake of or els conclude that there neuer haue been any 39. Some againe may say if the beliefe be supposed only probably true then the denial is also supposed probable I suppose neither probability in the negatiue part nor only probability in the beliefe but shunning this dispute as endles only out of the vndeniable probability for the beliefe and the security therof I conuince the danger of the denial 40. But it may be replyed that at least the Disbelieuer by this Discourse iudging the beliefe but probable may also iudge his owne probable and consequently his danger also but probable I answer that notwithstanding the Disbelieuer thinke his opinion probable he cannot iudge his danger only probable For as probability in the Belieuer where no hurt appeares freeth him certainly from danger so the probability only which the Disbeliener supposeth leaueth him in certaine danger of disbelieuing what Christ hath reuealed first because his danger is certaine in the same degree as the beliefe is probable but the beliefe is certainly probable at the least in respect of the great authority of the belieuers therfore the Disbelieuers danger is also certaine though he conceiue a probability of his disbeliefe Secondly because the disbeliefe is as certainly daÌ„gerous as it is certainly not euident and more euidence is required to free the disbeliefe from danger then is necessary to free the beliefe this though it were too much contayning no hurt but the Dis-belieuers doctrine is certainly not euideÌ„t therefore it is certainly dangerous The first proposition is cleere for if there be not euidency for the disbeliefe the contrary â—hen may be true consequently obliâ—ing to beliefe The second Proposition â—hat the Disbelieuers doctrine is not eâ—ident appeareth by the nouelty inâ—onstancy disagreements and other circumstances incident to it as also by â—he ouerswaying authority of the Belieâ—ers who want not any thing necessariâ—y required to a probability at least as â—y reflexion any one may obserue neiâ—â—her can the want of euidency in the Articles denied warrant the Disbelieâ—ers els who could belieue or rather who could be charged of heresy WheÌ„ce â—he last Consequence of the Reply is â—alse for thogh to some their disbeliefe nay seeme probable out of a probable â—udgment that Christ deliuered not such words or in such a sense yet their â—anger is certaine because the contrary â—eliefe is certainly probable at least which may conuince them that they â—eaue the secure beliefe wherein there can be no danger and choose that pâ—â— whereon Christ's denunciation 〈◊〉 fall Nor may this argument be retortâ— against Belieuers though their doctriâ— be supposed but probable because their Beliefe there is contayned 〈◊〉 harme or danger as in the disbelieueâ— and danger knowne breedeth an obâ—â—gation of further inquiry remoueâ— all ignorance which only can excuse â—â—rour in beliefe 51. Againe it may be replyed that aâ— this hindereth not but that Disbelâ—uers may conceiue their disbeliefe prâ—bable consequently at least not impuâ—â—ble to sinne and therefore free froâ— danger I answere that if a man coâ—ceiue his disbeliefe probable he haâ—â— reason iustly to doubt especially if hâ—â— probability arise out of apprehensioâ— of probability in the contrary belieâ—â— which alone maketh the disbeliefe daâ—gerous in practice as if a man shouâ—â— probably thinke Baptisme not necessâ—â—ry for infants he may not neglect 〈◊〉 since in this the danger is apparent bâ— case inuincibly he conceiue his opiâ—on true I medle not as impertinent this purpose and a metaphysicall case â—mongst vnderstanding men 52. If it be asked what degree of proâ—ability Belieuers may be conceiued to â—aue I answer that as great as can be â—or any thing They haue Scripture Tradition Consent of Nations reason â—euer cleerely disproued as it is euident â—ince in numerable dayly answer all obâ—ections made against them or let any body set downe what is sufficient to make an opinion apparently probable that he shall cleerly finde in the doctrine of Belieuers 53. But Disbelieuers will say that they belieue in God's word and deny only what they find not contayned in it This is not in question and who will not belieue God's word The Diuels as S. Iames witnesseth belieue and tremble the question is whether they disbelieue nothing or by their denials put not themselues in danger of denying what is sufficiently deliuered as God's word forging or reiecting it accord 〈◊〉 to the Touchstone of their fancy Nâ—ther is it in question whether what 〈◊〉 mighty God hath reuealed in Scriptâ— ought to be belieued but what God haâ—â— reuealed and this is not only the wriâ—ten word but the sense