that Scripture is God's word, and that it is to believed, and not to be proved, as if the very revelation, Hoc esse testimonium divinum, and not only the thing testified, Hoc esse verum, were not objectum scientiæ, sed puræ fidei. This might sooner harden infidels, than convince them. Sure I am, that both Christ and his apostles used sufficient, in suo genere, convincing arguments to persuade men to believe, and dealt with men as rational creatures. Truly, saith Hooker," "It is not a thing impossible, nor greatly hard, even by such kind of proofs so to manifest and clear that point, that no man living shall be able to deny it, without denying some apparent principle, such as all men acknowledge to be true. And Scripture teacheth us that saving truth, which God hath discovered to the world by revelation; but it presumeth us taught otherwise, that itself is divine and sacred. And these things we believe, knowing by reason, that Scripture is the word of God." Again, saith he, "It is not required, nor can be exacted at our hands, that we should yield it any other assent, than such as doth answer the evidence."" Again, how bold and confident soever we may be in words, when it comes to the trial, such as the evidence is, which the truth hath, such is the assent; nor can it be stronger, if grounded as it should be."

5. Is not faith a rational act of a rational creature? And so the understanding proceeds discursively in its production. And is not that the strongest faith which hath the strongest reasons to prove the testimony to be valid upon which it resteth, and the clearest apprehension and use of those reasons ? And the truest faith which hath the truest reasons truly apprehended and used? And must not that, on the contrary, be weak or false faith which receives the verity and validity of the testimony from weak or false grounds, though the testimony, of itself, be the truest in the world? Our divines use to say, concerning

• Hooker, Eccles. Pol. 3. pp. 102, 103. and lib. 2. pp, 73, 74. I pray read him there more fully opening this point.

P Religio omnis Christiana per apostolos tradita et scripta est, et super scripta prophetarum et apostolorum fundata.-Dr. Sutcliff. contra Bellar, de Monach. p. 11. See Dr. Jackson Of Saving Faith,' sect. 2. cap. 2. p. 143, &c. See since the first edition of this, a treatise put forth by Dr. Hammond, called 'The Reasonableness of Christian Religion.' As for those that cry out of our producing of reason in this case, as if it were Socinianism, their faith is unlike to be strong whose reason is so weak, or who renounce reason else an infant, or a madman, would make the best Christian if reason were at such odds with faith as they imagine.

love to Christ, that it is not to be measured by the degree of fervour so much as by the grounds and motives; so that if a man should love Christ upon the same reason as the Turk loves Mahomet, it were no true love: if he love him upon false grounds, it must needs be false love; and, if upon common grounds, it can be but a common love. I will not conclude, that to believe in Jesus Christ upon the grounds that a Turk believes in Mahomet, or to believe Scripture upon the same reasons that the Turks believe the Alcoran, is no true faith, supposing that both have the like verity of their reasons; but at best, it must be more weak and doubtful.

6. Are the generality of Christians able to give any better than some such common reason, to prove the verity of Scripture: nay, are the more exercised, understanding sorts of Christians able by sound arguments to make it good, if an enemy or a temptation put them to it: nay, are the meaner sort of ministers in England able to do this? Let them that have tried, judge.

7. Can the superstructure be firm, where the foundation is sandy; and can our affections and actions be sound and strong, when our belief of Scripture is unsound or infirm? Surely this faith will have influence into all. For my own part, I take it to be the greatest cause of coldness in duty, weakness in grace, boldness in sinning, and unwillingness to die, &c., that our faith is either unsound or infirm in this point; Pfew Christians among us, for aught I find, have any better than the popish implicit faith in this point, nor any better arguments than the papists have to prove Scripture the word of God. They have received it by tradition, godly ministers and Christians tell them so, it is impious to doubt of it, and therefore they believe it. And this worm, lying at the root, causeth the languishing and decay of the whole yet it is usually undiscerned, for the root lieth secret under ground. But I am apt to judge, that though the

P Origen expoundeth the words of the apostles, Luke xvii. 5, "Lord, increase our faith," thus: Having that faith which is not according to knowledge, let us have that which is according to knowledge.-Origen, in cap. 10. ad Rom.; which Dr. Willet also citeth, and approveth in Comment. on Jud. sect. p. (mihi) 131.

See this more fully in Dr. Preston 'On the Attributes,' pp. 61–64.

* See the danger and ill effects of believing Scripture on unsound grounds, excellently manifested by that excellent man of God, Mr. Pemble; Vindic. Gratiæ, pp. 218-220. If I am able to judge any thing of the methods of Satan's temptations, I dare say that this weapon is reserved usually for the

most complain of their uncertainty of salvation, through want of assurance of their own interest, and of the weakness of the applying act of faith; yet the greater cause of all their sorrows, and that which shakes the whole building, is the weakness of their faith about the truth of Scripture; though, perhaps, the other be more perceived, and this taken notice of by few. There may be great weakness and unsoundness of belief, where yet no doubtings are perceived to stir. Therefore though we could persuade people to believe ever so confidently, that Scripture is the very word of God, and yet teach them no more reason why they should believe this, than any other book to be that word; as it will prove in them no right way of believing, so is it in us no right way of teaching.

8. There is many a one who feels his faith shake here, who never discovers it: to doubt of our evidence, is taken for no great disgrace, and therefore men more freely profess such doubts; nay, and some, perhaps, who are not much troubled with them, because they would be thought to be humble Christians. But to question the truth of Scripture, is a reproachful blasphemy, and therefore all that are guilty here, speak not their doubts.

9. Is not the greatest battery by all sorts of enemies, especially made against this foundation? The first place that the papist assaults you in, is here; How know you the Scripture to be the word of God? The seekers will accost you with the like question; How know you that your Scripture and your ministry is of God? The familists and libertines do spit their venom here and some Christians, by experience, are able to testify, that Satan's temptations are most violent here. Yea,

:

last combat; and that many a man's faith hath perished on this rock, both in life, and especially in the last agonies and conflicts with the power of death and darkness.-Pemble ubi supra.

s Yet we acknowledge it belongs to the church: first, to be a witness and keeper of the Scriptures, which are true and genuine, and which are false and superstitious, or apocryphal : secondly, to divulge and preach the Scriptures : thirdly, to expound and interpret them.-Dr. Whitaker de Sacra Scriptura, q. 3. cont. 1. c. 2. pp. 203, 204.

t I would fain know of any papist, why their church believes the Scripture to be the word of God; if the laity must believe it upon the authority of the church, and this church be the pope and his clergy, then it followeth that the pope and clergy believe it on their own authority; as Paræus in Themat. Secul. xv. Et quia papa solus vel cum prælatis est ecclesia, ideo papa et prælati Scripturæ credunt propter seipsos. Laicos volunt credere Scripturis propter papam et prælatos.

and our own carnal, deluded reason, is most apt of all to stumble here.

They talk of a toleration of all religions, and some desire that the "Jews may have free commerce amongst us: it will then be time for us, I think, to be well armed at this point. Let the ordinary professors of our time, who are of weak judgments, and fiery spirits, look to it, how they will stand in such assaults; lest, as now, when they cannot answer a separatist, they yield to him; and when they cannot answer an antinomian, they turn antinomians; so, then, when they can much less answer the subtle arguments of a Jew against Christ and the Gospel, they should as easily turn Jews, and deny Christ, and the verity of the Gospel.

The libertines among us think it necessary that we should have such a toleration to discover the unsound, who hold their faith upon tradition and custom. I am no more of their minds in this, than of his, who would have a fair virgin to lie with him, and try his chastity, and make its victory more honourable: but if we must needs have such a trial, it is time to look to the grounds of our belief, that we may be ready to give a reason of our hope.

10. However, though I were mistaken in all this, yet certain I am, that the strengthening of our faith in the verity of Scripture, would be an exceeding help to the joy of the saints, and would advance their confident hopes of rest, For myself, if my faith in this point had no imperfection, if I did as verily believe the glory to come, as I do believe that the sun will rise

"Sicut in Polonia ubi non solum preces recitant, mala et criminosa contra Christianos et eorum magistratus continentes, sed etiam et audacter et sine omni Christianorum metu imprimunt quæcunque volunt, ut testatur Buxtorfius Synagogæ Judaicæ, c. 5. p. 170. Nam si ad divinæ traditionis (viz.

in Scripturis) caput et originem revertamur, cessat error humanus, Et quiequid sub caligine et nube tenebrarum obscurum latebat, in luce veritatis aperitur.In compendio est igitur apud religiosas et simplices mentes et errorem deponere, atque invenire et eruere veritatem.-Cypriun. Epist. 74. ad Pomp. p. 231.

* If a bare connivance at these divisions have already occasioned such a combustion, what do we think would a toleration do? A toleration of all sorts of sects, and schisms, and heresies, and blasphemies, which is by some (and those more than a good many), under the abused nation of liberty of con science, so earnestly pleaded for? For my own part, should this be once yielded, (which I hope their eyes shall first fail that look for it,) I should look on it as the passing-bell to the church's peace and glory, if not to the true religion of God in this kingdom.-Brinsley's Arraignment of Separation, p, 73,

again when it is set; oh! how would it raise my desires and my joys; what haste should I make; how serious should I be; how should I trample on these earthly vanities, and even forget the things below; how restless should I be till my right were assured to this rest; and then, how restless, till I did possess it: how should I delight in the thought of death, and my heart leap at the tidings of its approach: how glad should I be of the body's decay; to feel my prison moulder to dust! Surely, this would be the fruit of a perfect belief of the truth of the promise of our eternal rest; which, though it cannot be here expected, yet should we use the most strengthening means, and press on till we have attained. "Truly," saith Mr. Pemble, (Vindic. Grat. p. 219.) "this loose and unsettled faith is one of the fiery darts, and forcible engines of Satan, whereby he assaults and overthrows the hope and comfort of many a dying man; who, having not strengthened himself on this point, by undoubted arguments and experiments, is there laid at where he lies open and unarmed, by such cunning cavils, shifts, and elusions against the authority of Scripture, that the poor man, not able to clear himself of them, falls into a doubting of all religion, and sinks into despair,

Sect. II. Thus much I have purposely spoken, as to stir un Christians to look to their faith, so especially to provoke some choice servants of Christ, among the multitudes of books that are written, to bestow their labours on this most needful subject; and all ministers to preach it more frequently and clearly to their people. Some think it is faith's honour to be as credulous as may be, and the weaker are the rational grounds, the stronger is the faith; and therefore we must believe and not dispute. Indeed, when it is once known to be a divine testimony, then the most credulous soul is the best. But when the doubt is, whether it be the testimony of God, or no, a man may easily be over credulous; else, why are we bid, "believe not every spirit, but try them, whether they be of God, or not.” And how should the false Christs, and false prophets be known, who would "deceive, were it possible, the very elect?" "To be given up of God to believe a lie," is one of the sorest of God's judgments,

Some think the only way to deal with such temptations to

As Graserus, when he saw his legs begin to swell with a dropsy, said, Buge Deo sit laus et gloria, quod jam mea instet liberatio et horula gratissima. -Melch. Adam. in vita Graseri.