Of faith necessary to salvation and of the necessary ground of faith salvifical whether this, alway, in every man, must be infallibility.

CONCERNING FAITH necessary to SALVATION, AND Of the necessary Ground of Faith Salvifical: Whether This always in every Man ought to be Infallibility:

SIR,

YOU have importuned me to communicate to You my opinion on these four Queries, as being (you say) the chief subjects which are debated by our modern Controvertists; and in which, if one side should gain the victory, there would follow a speedy decision of most other Theological Controversy. The First concerning FAITH, What, or how much is necessary for our Salvation? The Second concerning Infallibity in this Faith; Whether it be necessary in every Believer to render his Faith Divine and Salvifical? The Third concerning the Infallibility of the Church; Whether this is, at all, or how far, to be allowed? The Fourth concerning Obedience, and submission of private Judgment, Whether this be due to the Church supposed not, in all her decisions, infallible? For the two latter I must remain for a while your Debter. On the two former I have returned you, as briefly as I can, my Conceptions, no way swerv∣ing, that I know of, from any general Decree or Tenent of the Church Catholick.

And First, concerning the former of these; What, or how much Faith is necessary to Christians for the attaining of salvation. * 1.1

1. Faith, as it respects Religion or things Divine, in general * 1.2 seems to be an assent to the Truth, Goodness, &c of any thing that is God's Word, or Divine Revelation. And all truths whatsoever revealed by God, even every part and parcel of God's word, are the object, and so many points or articles, of our Faith; i. e. are not to be denied, but believed and assented to immediately, when ever we know them, or when ever they are sufficiently proposed to us, that we might know them, to be God's word. Amongst these therefore, all precepts of Manners are also matters of Faith; in as much as they must first be assented to, and believed by us, to be God's commands, lawful, good, holy, just, and most fit to be obey∣ed; or else we cannot, as we ought, obey them. And he that should practise them, misbelieving them, either to be things evil, or things in themselves indifferent; in the first way would sin, in the second would perform a service utterly unacceptable, by rea∣son of an error in his faith. See Rom. 14. 23. Surely every one of the fundamental rules of good life and action is to be believed to come from God; and therefore virtually includes an Article of Faith. Again, all necessary deductions, and consequents of any part of God's word, or of any point or article of faith, are also so many points or articles of faith. (See Discourse of Infallibility §. 12.) So that the articles of faith taken absolutely are almost infinite; for whatever is, or necessarily follows that which is, divine reve∣lation, may equally be believed, and so is an object of faith; and, when it is believed, is a point of faith. Consequently also all con∣troversies concerning the sense of any part of Scripture, are con∣cerning matter of faith taken in this general sense; even those concerning Grace and Free-will; as well as those about the Blessed Trinity.

2. Next, concerning the necessity of believing all such points of faith. We must say, in the first place: That it is fundamental, * 1.3 and necessary to our salvation, That every part of God's word, (fundamental or not fundamental it matters not) supposing that we exercise any operation of our understanding about it, be not dissented from, but be believed or assented to, when we once know and are convinced, that it is God's word. Else we knowing that it is God's word, and not believing, or assenting-to, it to be truth, must plainly make or believe God, in some thing to say false: which (if perhaps it be possible) is the greatest heresy, subverting the very first principle of faith, that God is Truth, and so necessa∣rily excludeth from heaven.

And here also, first, concerning our knowing a thing to be God's word, it must be said, That we know, or at least ought to know, * 1.4 a thing so to be, whensoever either so much proof of it is proposed to us, (by what means soever it comes,) as actually sways our un∣derstanding to give assent to it, (for which assent it is not necessa∣ry that there be demonstration or proof infallible, but only gene∣rally such probability as turns the ballance of our judgment, and out-weighs what may be said for the contrary; for where so much evidence is, either none can truly deny his assent, or cannot, with∣out sin, deny it); or else, when so much proof of it is proposed to us, as (consideration being had of several capacities, according to which more things are necessary to be known to some stronger, than to some others weaker) would certainly sway our under∣standing, if the mind were truly humble and docile, and divested of all unmortified passions, (as addiction to some worldly interest, covetousness, ambition, affectation of vain-glory, self-conceit of our own wit and former judgment,) and of all faultily contracted prejudice and blindness by our education, &c. which unremoved∣first do obstruct and hinder it from being perswaded.

In which obstructions of our knowledge in things so necessary there are many several degrees of malignity, which it will not be * 1.5 amiss to point at. For 1. it is always a greater sin caeteris paribus, i. e. the matter of the error being alike, obstinately to maintain a known error, and to profess a thing against conscience convinced, than to have the conscience unconvinced by reason of some lust that hinders it: because there is more ignorance of my fault in this latter; and ignorance always aliquatenus excuseth another fault, even when it cannot excuse it self. 2ly, In holding the same error not against conscience, tho from some culpable cause, some may be in very much, some in very little, fault, according to many circumstances (which none can exactly weigh to censure them) of capacity, condition, obligation to such duties, accidental information, &c. varying in several persons. 3ly. The sinfulness of the same man's erring in two things, tho both equally unknown to him, and neither held against conscience, may be very different: for the grosser and more pertinacious that their error is, the more faulty in it is the erroneous. Both (1.) because the necessary truth opposed to such error hath more evidence, either from Scrip∣tures, or from Ecclesiastical exposition thereof; which exposition in the greatest matters we must grant either never, or seldom errs; and to whose direction all single persons are referred; whence any

ones ignorance in these is much more faulty and wilful. And (2ly) because such an error is the occasion of some miscarriage in manners; so that tho formally he sinned no more in this than in his other errors, yet consequentially he sins more in many other things by reason of it, than he doth in truth mistaken in some smaller matter. And hence 4ly, it follows, that an error doing great mischief to manners, or to the purity of the Faith, on which (tho this foundation doth not always appear to support them) good manners are built, can hardly be held without a very guilty igno∣rance; because such points are, by God's providence and the Church'es care, to all men sufficiently proposed. Indeed it is so hard a thing for a man to divest and strip himself of all irregular passion, and especially from prejudice contracted by education, that an error in some things of less moment, even out of some faul∣ty cause, is very often incident to men good and honest. But when our passion shall grow so high, and our interest so violent, as to darken the light of truth in matters of moment, especially if recom∣mended to us by authority, and as it were openly shining in our face, in such case there is but little difference between our * deny∣ing a thing to be God's word when known to be so, and (by our own default) * not knowing it to be so; between knowingly gain∣saying truth, and wilfully being blind; between shutting the door against knowledg, or affronting it being entered; between con∣science witnessing against us, or by violence silenced.

Again, concerning this removeal of all passion and interest; as, * 1.6 when we have used our uttermost endeavour to find out, and lay them aside, we are sufficiently excused; so we are not to pre∣sume, that when ever we are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. and know nothing by our selves, that we are therefore presently clear therefrom, (when as we have used no great examination or pains to discover or remove them): for most men that are obstinate and self-biassed do not think (tho they have reason to think) that they are so; and not without great diligence it is that men espy the corruption of their own intentions; but yet certainly this may with much vigilance be found out, and removed: els such men, who can no way discover it, would be in their obstinacy as excusable, as in an incapacity. Now in this search of our own integrity I can ad∣vise nothing so necessary, as 1. to rectify our manners, where vi∣tiously inclin'd, before we trust much to our own reasoning, (for the vicious seldom judg aright in divine matters.) 2. Then, to cast a jealous eye still upon the inclinations of our education: And

3ly, lastly, * to mortify the self-love we have to our own reason; by subduing and bending it to other mens, in the particulars which we doubt of, or would learn, whom it once acknowledgeth in the general learneder and wiser than we, and this especially when our judgment leads us to oppose common doctrines; and * to employ our understanding, not so much to find out, by it self, what is the true sense of disputed Scriptures, as what is the most universal ex∣position of the Church concerning the sense thereof, wherein it may soon be satisfied. But of this see more in Tryal of Doctr. §. 14. &c.

2. Next, our passions being rightly ordered concerning suffici∣cient * 1.7 proposal; we may not think it enough to behave our selves passively, i. e. to receive from time to time what happens to be e∣videnced to us; and till then (concerning sufficient knowledge of divine truths) to think our selves in a safe condition. We may not rely on the security of believing some few things, in which all Christians agree; and on an implicit faith, and the preparedness of our mind, whereby in general we assent that all God's word is true, and are ready to believe with all willingness any thing whereof we shall be convinced that it is so. By which implicit faith of the Scriptures we may also truly be said to believe the con∣trary to what we believe. This, I say, frees not our conscience from all guilt. For there lies a duty on all, not only willingly to entertain knowledg in divine matters, when brought as it were to their door, and infused into them, but to seek diligently and continually after it all the days of their life, (due respect being had to their secular vocations); as being the only foundation of a right obedience and service of God, which is the unum necessarium for this world and the next. And certain it is, that the most of men are much more obliged to the study of Divinity, (soberly un∣dertaken, not for the teaching of others, but the informing of them∣selves,) than (by reason of their secular condition) they think they are. By want of which study it is, that men become so fa∣tally addicted to the doctrines, practices, religion of the place wherein they are bred, tho these never so gross and easily discer∣nible for erroneous, and damnable to their souls.

Neither may we become careless in this search of divine truth by relying on a general repentance (as too many do) of our errors; * 1.8 as if it were, tho not for all other sins, yet for these, a sufficient re∣medy; and this because, tho many of our errors are sins, (as pro∣ceeding

from not an unavoidable, but a culpable ignorance, which so far as it is culpable, so far it is also voluntary,) yet those errors in which we err for the present (of which we speak) they are al∣ways wholly unknown; nor can any man live a minute in a known error: profess it afterward he may, but hold it any longer he cannot, but that the very knowing or judging it to be an er∣ror is the very act of forsaking it: and then if errors be unknown, a general repentance of them only can be made. I say this plea, tho it serves the turn for some smaller, yet not for grosser errors; because such, tho actually undiscovered, yet may be easily known, for we suppose sufficiently perspicuous revelation and proposition of the truths contrary to these. In such therefore the first and not very difficult business or act of repentance is, to endeavour to know and discover them, and so to make particular confession of them, nay further, publick recantation, if by them we have done much hurt to others; for many times errors are more pernicious than lusts, when ever they tend to patronize a lust: and so one he∣retick may do more mischief in the world, than a thousand other∣ways grievous offenders. It follows therefore, that errors are for∣given after no other manner, than other sins are. Some smaller sins and errors, because less discernible, may be remitted to a general repentance; but greater, as well sinful errors, as sinful lusts, we are to acknowledg and forsake, the tenent of the one as well as the practice of the other. Only this difference there is, 1. That the errors so soon as known are ipso facto forsaken, tho not so other sins. 2. That, caeteris paribus, i. e. if the error by some ill conse∣quences of it be not more mischievous, a gross error undiscovered hath less guilt in it, than a known and wilful sin; because the more knowledge, the more guilt.

What is our duty then? We are never to be secure of our∣selves * 1.9 in the search of Divine Truth, but are obliged according to, our several conditions, the opportunity of teachers, the times of manifestation we live in, &c. (for there lies a necessity or duty of knowing more of divine things, as upon some capacities, so upon some conditions of life, and upon some times of revelation, more than in others: and that knowledge is necessary to one man's sal∣vation (that is, he shall stand guilty before God, and be called to a severe account for the want thereof) which is not to anothers): we are obliged, I say, all our life to seek earnestly further know∣ledge of divine truths; and not to acquiesce in our present know∣ing, no more than in our present working; but from milk to a∣scend

to strong meat, and to grow in faith, as in grace and holiness. (See Rom. 1. 17. Jo. 16. 22. 1 Cor. 3. 2. Heb. 5. 12. 14. Eph. 1. 17.-4. 13. Col. 1. 10. Phil. 1. 9, 10. 2 Pet. 1. 5.-3. 18.) And then upon our using such constant endeavour both for knowing, the wisdom of God to praise him, and will of God to serve him, our implicit faith is accepted; whether in our defects, or also errors, in mat∣ters of faith: implicit faith being then only serviceable to us, where faith explicit (considering due circumstances) cannot be attained by us.

Now what is said hitherto concerning knowledge of the Scrip∣tures, * 1.10 may be applied to the knowledge of the Church, (our guide in the Scriptures,) and the obedience due to her. For he who be∣lieves, 1. Either that the Church is infallible in her proposals to him what is the word of God; or 2. That, tho fallible, in some things, yet she is appointed in those things to be his Judge, and the final determiner of them; 3. or, at least that, in the exposi∣tion of the sense of Scriptures, her judgment is better than his own; such a one is bound to believe any thing to be God's word, if she affirm it to him to be so. And he who doth not believe any of these things of the Church, is not presently therefore unobliged to her proposals, unless he hath unpartially examined this matter, and so finds no just cause to believe any such thing of her wisdom or au∣thority, as is pressed upon him. For when some argue thus: There is no danger to me in so or so disobeying the Church where she ought to be obeyed, if having used the uttermost examination I can, both of the point, and of my own dis-interest, I can find no such obedience due to her; tis well reasoned, tho such obedience were indeed due to her, if we grant the Supposition, that he hath examined to the uttermost, who yet after all remains mistaken: for a mistaking examination, where there is no further power to discover it, is no more blame∣able than a true one, and in this case invincible ignorance or in∣capacity excuseth. And God doubtless imposeth nothing to be believed by us under the penalty of sinning, but that he gives suf∣ficient arguments to evidence it to all men endued with the use of reason, and void of prejudice and passion. But hence is our error, that we take an imperfect trial and examination, for a compleat, and suddenly rest in the dictate of our conscience un- or mis-in∣formed, which is virtually a going against it: and to God must we answer both for such a blind conscience, and all the acts of disobe∣dience that flow from it.

Thus much concerning our obligation to seek after the know∣ledge * 1.11 of all divine truth, and concerning sufficient proposal; and * 1.12 that upon this whatever appears to be God's word is necessary to our salvation, to be assented to, and believed. But, this granted, in the second place you are to observe; that it is not necessary to our salvation, that all that is God's word be known to us to be so, or be known by us to be a Truth. For of these parts of God's word which are proposed to us, some there are which concern the busi∣ness of our salvation; and again, some others which do not, (as some passages of history, and perhaps some subtle consequences of some beneficial point of Faith, &c:) Hence therefore ariseth a twofold necessity of belief; either only in respect of proposal, be∣cause we know they are God's word; or, besides proposal, in re∣spect of our salvation, because they are some way advantageous thereto.

Now concerning the first of these; tho such things, once evi∣dently * 1.13 proposed are necessary to be assented to, or rather not dis∣sented from; yet it is not necessary at all that they should be ei∣ther proposed to us, or known by us: but we may be ignorant of or also err in them without any sin, any danger. Concerning the second; Divine Truths necessary to be believed with relation to our salvation, may be taken either in a more strict, or in a more large sense. Taken in the most strict sense, they are such articles or points of faith, as without which actually known and believed none at all can possibly enter into heaven, and escape damnation; and of which not only the denial or opposition, but the pure nesci∣ence and ignorance is a defect of faith, to all adulti absolutely irre∣missible. And these must needs be very few; since we must make * 1.14 them no more, than the knowledge whereof may be attained by the most illiterate, indocile, and the lowest conditions of men. And likely, according to the several degrees of the proposal, and revelation of the mysterys of salvation, fewer of these are required in some times (as those before the Gospel) than in some others, as those since it. Yet, that now also, in the greatest illuminati∣on, there are but few, we may gather, both * from the short abridg∣ment of faith the Apostles proposed in their Sermons to the people, commonly including the Articles of the Passion and Resurrection, and Kingdom of Jesus the Son of God and of David, and the remission of sins to the penitent thro his Name: and * from the yet shorter Con∣fessions of Faith, which the Apostles accepted as sufficient for be∣stowing of Baptism, i. e. for admitting men to salvation, and the

Kingdom of Heaven; so that in that instant had they died, (as the good Thief also did,) doubtless upon such a small stock of faith they had entred into life eternal. See Act. 8. 37.—16. 31, 33. Act. 2. 38.—10. 43.

Now these absolutely necessary points are either 1. of pure * 1.15 faith; or also 2. of practice, 1. Again; those are either, * such, wherein we more expresly give honor and glory to God; in ac∣knowledging Him, and his wisdom, and his works such as they are, (and that is much better and more wonderful than any lye can make them,) or, * such whereby we * nourish our hope con∣cerning good things belonging to our selves obedient; and * quick∣en our fear concerning evil things appertaining to the disobedient: Yet are not those amongst them, which are most speculative, to be thought useless or unprofitable to us, even in respect of our pra∣ctice; they all generally conducing to the advancing of our admi∣ration, love, and affection to God; and of our confidence, and re∣liance upon him; and so to the animating of our endeavours and obedience accordingly to his commands. Nullum est dogma Christi∣anum quod non sit quodammodo necessarium ad praxim. So that an orthodox faith in Speculatives is a main ground of a right practice; and a strong faith of a zealous practice. 2ly. Those points of faith which are also of practice, are such wherein we learn our duty to God.

To particularize something in both these. 1. Pure faith abso∣lutely necessary to all in general, even to those under the law of * 1.16 nature, perhaps * is that faith only, Heb. 11. 6. (made evident e∣vident enough to all by the works of God.) Again, faith absolute∣ly necessary to those within the Church before the times of the Gospel, is perhaps, besides the former faith, * a general trust and hope in the Messias to come. (See Jo. 4. 25.—1. 21. Mat. 2. 5. Jo. 7. 42.) Again, absolutely necessary to those under the Gospel is * perhaps that faith Jo. 3. 18, 36. 1 Jo. 4. 2, 15. Jo. 11. 27. Act. 17. 18. Rom. 10. 9, Mat. 16. 16, 17. Act. 8. 37. (both these last kinds of faith being evidenced sufficiently to all where the sound of the Prophets, or the Gospel, hath bin heard.) And 2ly, for matter of practice and of holiness (in which there are as undispensable fundamentals for attaining salvation, as in pure credends: for as without faith, so without holiness none shall see God,) there is absolutely necessa∣ry perhaps, besides the assent to the most clear laws of nature, (which were also afterward the law written) repentance from dead

works, and the interior acts of Sanctification (in loving God and our neighbour.) See Heb. 6. 1.

Now the set number of these, the pure nescience or non-practice * 1.17 whereof certainly excludes from Heaven there where ever is the preaching of the Gospel, I do not see what way it can be certainly known: but the Apostles Creed seems too large a Catalogue (I * 1.18 mean in respect of pure Credends, not Practicals) of necessaries or fundamentals taken in this sense.

This being said of Necessaries taken in the most strict sense. 2ly, Fundamentals and Necessaries to salvation are taken in a * 1.19 more large sense, for all such divine truths, the knowledge of which (and practice, if they be practicals) is very advantageous and beneficial to salvation; tho amongst these there are degrees of more and less necessary, and some approaching nearer to fun∣damentals absolute, some further off removed.

These points are also said to be necessary, both * 1. because they (especially if they be points relating to some practice) are such helps to our performing the conditions of our salvation, and have such influence upon our lives, that they much facilitate our way to Heaven, which would be either much more coldly pur∣sued, or much more difficultly proceeded in, without them. Con∣cerning the danger of erring in which points, methinks Mr. Chil∣lingworth speaks very well. There be many errors, saith he, not fun∣damental, which yet it imports much, tho not for the possibility that you may be saved, yet for the probability, that you will be so: because the holding of these errors, tho they do not merit, may yet occasion, damna∣tion. So that tho a man, if remaining godly, may be saved with these errors, yet by means of them many are made vitious, and so damned: by them, I say, tho not for them. Thus Mr. Chillingworth: And this said he; for a necessity of a reformation from the rest of the Church in such points: this say I; for a necessity of the Church'es gui∣dance of us in them. And 2ly, * because God, both by a fuller re∣velation * 1.20 of them to us in the Scriptures, and by the doctrine of the Church, hath obliged all men, according to their capacity and condition of life, and opportunity of directers, to a certain measure of actual knowledg, belief, profession thereof, and obedience there∣to. So that, tho they are not absolutely necessary to attaining Salvation, ratione medii, strictly so taken; yet they are so ratione praecepti, and it is our duty to know and believe them, (and doing of our duty is a thing necessary to Salvation): and we sin if we do

not learn and use all diligence (competent with our calling) for to acquire the knowledge of them: and so also our teachers sin, if they neglect to instruct us in them. (Act. 20. 26, 27.) Neither can we be saved in the ignorance of them, but only by God's first forgiving us, both this sin of our faulty ignorance, and our negli∣gence or obstinacy that caused it, and our disobedience in practi∣cals that followed it: and then again, this forgivenes is not ob∣tained where our fault, so far as we our selves have discovered it, is not first repented of; and, according to the time we have in this world after such our repentance, rectified.

Now taking Necessaries in this sense, the Apostles Creed, as it * 1.21 was before too large, so now is much too narrow to comprehend them all: as being * a Catalogue (at least for the most of the Arti∣cles thereof) 1. only of pure credends without practicals; in which practicals our Salvation mainly and fundamentally consists, as well as in speculative faith.

By fundamental points of faith [saith Dr. Potter Char. mist. 7. sect. p. 215. speaking there on∣ly of pure Credends] we understand not the necessary duties of charity comprehended in the Decalogue, nor the necessary acts of hope contained in the Lord's Prayer &c, tho both these vertues of charity and hope are fundamentals necessary to the Salvation of Christians.

And as we are bound to believe such and such things under pain of damnation; so, to do such and such: which doing still includes belief first that they are God's commands, and ought to be done under pain of being the least in the Kingdom of Heaven, Mat. 5. 19. And 2ly, in those pure Credends, the Apostles Creed being a * summary not of all, but the chief of them, if we consider the Creed in the express terms, and immediate sense thereof: Els Arrians, Socinians, Nestorians, the Pelagian, or late Anabaptists, &c, may not be said to err in any necessary points, since they con∣fess this Creed. But, if you include all necessary consequences of those Articles within the contents thereof to make it compleat; yet neither thus can many necessary points be reduced to it: and could they, yet secondly then where will there be any one found that thus being strictly catechized, may not affirm something con∣trary to some necessary consequence thereof.

We find nothing therefore in it expresly concerning some pure credends, and those of great consequence. [For to say nothing of * 1.22 the Deity of our Saviour; of his consubstantiality with the Father; of the procession of the Holy Ghost from the Son; and many other

points added in the latter Creeds of Councils: how necessary is the be∣lieving and acknowledging the Grace of God empowering us to all good works, against Pelagius, &c?] Much less find we any thing there∣in concerning many practicals of our duty towards God, or our neighbour; yet is it as fundamentally necessary to Salvation to believe the Ten Commandements as the Creed. For, since the practice of these is granted necessary, to be saved, believing first is also a necessary precedent to all lawful practice; and all acts of obedience are grounded upon a foregoing assent of the understand∣ing to the lawfulness or also divine command of what we practise: and how many of them are not of faith are sin. And to affirm the lawfulnes of any thing forbidden in Scripture, (suppose of adultery, or drunkenness,) or to deny the lawfulnes and goodnes of any thing commanded there, (suppose of marriage, obedience to Parents and Magistrates,) would be as fundamental an error (and perhaps more mischievous) as denying some Speculative article of faith. And many dangerous Hereticks have there bin in practicals. Again; in the Apostles Creed we find * nothing concerning what writings are to be believed by us to have bin heavenly inspired, and the un∣doubted word of God; and hence the settling of the Canon was no small sollicitude of the Primitive Church; a point this of no small consequence, for the attaining of Salvation, to be believed, yet not absolutely necessary; since one may be saved without knowing the Scriptures, and many were so, before these writings. * No∣thing concerning Ecclesiastical Orders, Ordinations, Sacraments; the Church'es absolving sinners, inflicting censures, prescribing publick Liturgies, &c; points fundamental (and so called some of them at least, Heb. 6. 2.) in respect of the essence, and government, and u∣nity of the Church, tho not in respect of the Salvation of some member thereof. Yet why not necessary to every person therein, as having reference, one way or other, to their particular good? * Nothing express concerning the obedience due to the Church, and her Governours, (else why do so many deny it, who confess the Creed, and in it the Catholick Church?) and yet this a very ne∣cessary fundamental also in respect of Christian duties: for igno∣rance whereof, whilst especially they will not believe the Church in attesting her own authority, how many deprive themselves of the help of her excellent rules? not to name here the Evangelical Counsels of Celibacy, and emptying our selves of our superfluous wealth, recommended to us by her; and her many injunctions sovereign∣ly tending to the advancing of piety, and bettering of manners; which we will suppose here not to be contained in Scripture; as

frequent confession of sins to the Priest; frequent Fasts; hours of Prayer; Communions, &c; which who knows not of how much moment they are for the abstaining from sin, acquisition of Chri∣stian virtues, and so consequently for our Salvation?

Now the obligation to know and believe these, and such like Necessaries of this 2d. sort, varies according to several persons * 1.23 and conditions, and according to the more or less evident propo∣sal of them.

In this dispute (as Dr. Potter acknowledgeth Char. mistak. §. 7. p. 242.) of necessary and fundamental truths, both truths and persons must be wisely distinguished. The truth may be necessary in one sense, that is not so in another; and fundamen∣tal to some persons, in certain respects, which is not so to some others.

1. * More points ought to be known, and believed by one than by another, according as more are made manifest to one than another, by the Scriptures, by the decision of the Church, or any other way. Where note, that, before the Church's determi∣nation of some points of faith, one may have an obligation to be∣lieve them, when another hath not, if, before this, they be evidenc∣ed to him, when not to another, (what I mean by evidence, see before, §. 3.); by what means or author soever it be he receives this evidence. And after such evidence he that opposeth it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and heretical in God's sight, even before that he hap∣pens to be declared so by the Church'es censure, and is made yet more perversly erroneous after her definitions; and such obstinate error again is more or less dangerous (besides the sin of obstinacy) as the matter of the error is of more influence toward our Salva∣tion: whilst mean-while others, not having the like evidence of them, are yet free to dissent or disbelieve them: but then, after the Church'es definition those also, upon this stronger evidence (shall I call it?) or authority, will become obliged to assent to them. Again, * more points ought to be known, and believed by one than by another, according as one hath more opportu∣nity than another, by studying the Scriptures, the Church'es ex∣position thereof and her decrees, to find out and discover such truths. Art thou a Master in Israel (saith our Saviour,) and knowest not these things? See Heb. 5. 12. There are those who are not ex∣cused in acquiescing in the tenents of their particular education; but who are bound to examine the general traditions and doctrines of the Church, the ancient Fathers, Ecclesiastical Histories, &c. Again; others there are of another condition, who are not so far obliged. And in the former sort, if they either depart from the

foresaid doctrines themselves; or continue a separation first made by others, it will be a damnable Schism; when perhaps the sim∣plicity of the vulgar, their followers, will remain excused (if the error be not in a point absolutely fundamental); or will be much lightlier punished, Luk. 12. 48. [Which common people we must leave to God's secret mercies, in the same manner as we do all those others, who have not believed because they have not heard; which Hea∣thens also, I charitably think, shall not suffer for want of that Faith, of which they had no Teacher, as that Faith mentioned Jo. 3. 36. but for want of that the sound of which hath come to all the world in all times, mentioned Heb. 11. 6. compared Rom. 1. 20, 21.] Thus many truths are necessary to be known by the Pastors and the Learned, * 1.24 that are not so by the illiterate people. And in respect of some vulgar, I conceive, that form Quisquis non confitetur, or, non credit, Anathema sit, concerning the Creeds drawn up against several he∣reticks by the four first General Councils, is not to be understood to be of force against a pure nescience of some Articles thereof; for there are many subtilties exceeding vulgar capacities, and which they need not distinctly know: but against an opposition of them, or denial, or non-confession of these points, when they come to know the Church hath established them, and condemned the contrary; for thus to oppose the Church, is not to be ignorant of them, but heretical in them. Tho tis not necessary to Salvation, that either they should know the Church hath determined such a thing; or that such a thing is a divine truth; if such knowledg be beyond the compass of their moral endeavors (sutable to their capacity and their vocation) in the search of divine truth. (See this matter more largely discussed in the Disc. of Infallibility. §. 15.)

Nay, if the Learned also should (I say not be ignorant of, but) * 1.25 err in, some point of such moment, that by consequence such error destroys some chief principle of our faith; yet, this being supposed and granted possible, that, having used their just endeavor in the search of the truth, they are by no sufficient proposal convinced of it, and that mean-while they contend for the principle with the same or more pertinacity, than for it, with a resolution to desert it, if once appearing to them any way repugnant to the other; such an error will no way hazard Salvation. Upon such Supposition; Tho the Lutheran is conceived, from his new fancied Ubiquity, by consequence to destroy the verity of Christ's Humanity, Again the Calvinist is conceived, from God's eternal predetermination of all our actions &c. by consequence to destroy God's Holiness and

Justice in making him the Author of all sin; points highly funda∣mental: yet are not these, holding most firmly the principle, and ready to quit the point controverted when to them apparently re∣pugnant to it, charged by the contrary party of the Reformed to be fallen from Salvation; but are easily admitted to one anothers communion. So the Roman, or rather all the visible, Church of God before Luther, whether Eastern or Western, in adoration of the Eucharist is conceived, by consequence of this not being the Body of our Saviour, upon which ground they worship it, to worship a meer Creature, and so to commit idolatry, and give God's honour to another: yet this Church holding the contrary principle, That no Creature may be worshipped with divine adoration, is not said by this practice to err in a fundamental; nor are those, unconvinced of their error, dying in the Roman communion and in this practice, by the contrary reformed parties denied Salvation. See Dr. Potter sect. 3. p. 78. sect. 4. p. 123.

But note; That if the Sentence of the Church be a sufficient ground in such dangerous points, to regulate and guide our belief, * 1.26 and that her Definition of them may be called a sufficient proposal: now after such decree we stand guilty in any of these erroneous Tenents, tho our reason perceives not the ill consequences thereof; because here, contrary to the Supposition made before, we have a sufficient proposal of the truth, or an authorized proposer, what in such doubtful points we are to hold. For if we know, or, being impartial, might know, that there is such an authority as it to which we are bound to submit our judgment, we are convinced by this authority determining, as well as by arguments proving. Neither have the first Councils endeavoured to prove their Creeds to those to whom they did enjoyn them. And thus much of Ne∣cessaries or Fundamentals in the second place; the set number of which (varying so much according to several persons, and conditi∣ons, yet all of these obliged to acquire as much knowledge as they can, tending any way to their Salvation) can much less be pre∣scribed than of the former.

The next consideration will be concerning the Ground of Faith Salvifical: Whether it ought to be absolute Infallibility, or, Whe∣ther * 1.27 we cannot savingly, and with such a faith as God requires, be∣lieve some divine truth, unless we be infallibly certain, that it is a divine truth.

1. First then, concerning the object of Saving Faith, It is true * 1.28 and granted, that the object thereof is only God's Word; and that this Word is infallible: and that, since God cannot lye, fidei non po∣test subesse falsum. Which saying refers not to the act, but the matter of faith: i. e. the matter of faith Salvifical cannot be false; because it is the Word of God, which is apprehended by this Faith: Thus therefore true faith is always grounded on (or ultimately resolved into) something which is infallible, i. e. God's Word, (whether this be written or not written,) and in believing divine things we cannot savingly for the matter (tho we may unfeigned∣ly for the act) believe any thing but what is certainly true.

Saving Faith then requires both 1. that that which is believ∣ed be God's word: and 2. that it be believed by us to be so; So the Schools, Fides non assentit alicui, nisi quia est a Deo revelatum: And 3ly, that this word be believed to be utterly infallible. From whence this therefore follows: 1. That Faith believing any thing which is false is no true faith. 2ly. That Faith believing any thing which is true, yet not as divine revelation or God's word, or this word not to be infallible, is no divine or saving faith. So that there is alway an infallible object for faith to rest upon. But our Quaere goes further: Whether it be requisite to Saving Faith, that we not only believe what is God's infallible word, but likewise that we be able to prove infallibly that it is God's word which we believe.

2. Concerning the act of faith, and the certainty and assurance * 1.29 which it may receive from the external motives of Scriptures, Church, and Tradition. 1. First it seems, that whatever certain∣ty our faith may receive from these, these again, both the autho∣rity of the Scriptures, and of the Church, do externally derive only or chiefly from that which is ordinarily called Universal Tradition. By which I mean * a Tradition so universal, as these things are rationally (considering all circumstances) capable of; i. e. from all persons who could come to the knowledge of them, and who have no apparent interest which may incline them to corrupt truth; and * a Tradition so full and sincere, as that the like in other matters leaves in men no doubt or dispute.

1. For first, supposing the Church infallible, yet is she finally proved to be so only from Universal Tradition, which universal * 1.30 Tradition hath its certainty and infallibility from the nature and plenitude thereof, and not from the testimony of Scripture, and so escapes a circular proof. The series then of proof is this; The Church is proved infallible (at least in Necessaries) from our Savi∣our's promise of assisting her &c testified in Scripture. These Scrip∣tures are proved to be God's word, and so infallible, from universal Tradition; and universal Tradition is allowed to be infallible, from the evidence and nature of it self: because it is morally (i. e. considering their manners and reasonable nature) impossible for so many men of so many ages, so dis-interested, to conspire to deliver a lye in such a matter. Or, as some others express it, such Tradi∣tion (tho it were not so plenary) as is delivered to us by that con∣gregation of men which is called the Church, must be allowed to be infallible, from its being invested and endued with such marks and signs, (amongst which are Miracles,) as it is contrary to the veracity of God (supposing that he requires from his creatures a due service and worship) to permit that they should be fallacious. The series of the probation runs thus. The Scriptures are proved to be God's word, and so infallible, from the testimony of the Church: which testimony of the Church, or of so many people so qualified, is proved to be infallible, not from our Saviour's promise testified by Scripture, (for thus the proof would run in a circle: tho to any one acknowledging first the Scriptures this proof is most valid; I mean the proof of the infallibility of the Church from the testimony of Scripture is most valid; tho it be true also, that the Scriptures are rightly proved to be God's word from the Church's testimony:) but as being so universal a Tradition, or a Tradition so sufficiently testified and confirmed, as it is morally impossible, especially considering God's veracity and providence, that it should deceive us. But, as I said, to prove the Church the other way to be infallible, i. e. by testimony of those Scriptures, which Scriptures (to be divine) we learn only from the Church: Or more plainly thus; to prove the Church to be infallible in all her traditions or doctrines from the testimony of the Scriptures, (our Saviour's promise &c. delivered there,) and then to prove the Scriptures to be God's word or infallible, because this is one of her traditions or doctrines, is granted, even by some of the Roman wri∣ters, to be a circle. See Dr. Holden 1. l. 9. c. Non audentes fidem divi∣nam in certitudine & evidentia naturali (i. e. in universal tradition,

and he gives the reason, because they cannot be perswaded, quod illi nulla prorsus subsit aberrandi facultas) fundare, in circulum hunc in∣evitabiliter illabuntur, & in orbem turpissime saltant &c. Indeed such argumentation would have no more strength in it, than this of Mahomet, If he should first write a law, which tells the people, that whatever he delivers to them is infallible truth, and then prove to them that law to be, or to say, to them an infallible truth, be∣cause he delivers it. A circle I say it is to those who will not grant the Supposition, that Scriptures are the word of God: other∣wise to men as to Protestants) supposing the verity of Scriptures, tho unproved by the Church, tis no circle, if any one (suppose a Catholic) from them being granted, attempt to prove ad hominem the Church's authority or infallibility, tho the same Romanist al∣so doth affirm, that the Scriptures are proved to be God's word from the Church'es testimony, or from tradition. Only where both these (Scripture and Church-infallibility) are denied; neither can be proved by the other, till one is either supposed as true, or proved by some other medium; which medium is received to be tradition: and if so, then I say there can be no more certainty, that the Church is infallible, than that certainty which lies in uni∣versal Tradition.

2. And secondly, the same may be said for Scriptures: which be∣ing supposed to be infallible, because God's word; yet if they are * 1.31 proved only by the same tradition to be God's word, all the cer∣tainty that I have of their infallibility is also from universal tradi∣tion. For the Conclusion can have no more evidence than the Premises or Proof hath. Again; suppose I were (without tradi∣tion) infallibly certain, that such Books are God's word; yet can I not, for all this, quit the dependence upon Tradition in some points at least of my faith. For my faith being grounded not on the bare words, but sense of those books; and the sense of the same words being divers, (especially since the sense of no one text must oppose the sense of any other; and hence Scriptures most clear in their expression, by reason of other Scriptures as seemingly clear that express the contrary, notwithstanding this clearnes, become very ambiguous) and that in some necessary points of faith; as appears in those many controversies concerning their sense, some of which contests doubtless are in very necessary points and mat∣ters of faith: to know therefore amongst these which is the true sense (as suppose in the controversies about the sacred Trinity, Grace and Free will, Justification, &c.) upon which first known I

must ground my faith; I am no way helped by knowing that the writing is God's word. Here therefore, tho the Scripture for the Words should not, yet my Faith, for their Sense would, have a de∣pendance upon, and repair unto, universal Tradition: and where∣ever the Sense is doubtful to me, as the Scriptures may be doubt∣ful to one, where perspicuous to another, the chief certainty I can have for that Sense, which my Faith ought to embrace, will be from the universal Church-tradition.

Now concerning this Universal Tradition therefore, on which * 1.32 as the Final assurer of the Scriptures, or of the Church'es Infallibi∣lity, the act of Faith must rest, let it be granted; 1. First, (with∣out disputing whether it be absolutely infallible, because it is needles to the stating of our business,) That there is in it certainty * 1.33 or assurance sufficient to ground a firm faith upon. For tho tis willingly assented to, that Tradition, being in its nature a relation of a thing, gives not nor cannot give us such an assurance, as that we know the contrary thereof to be absolutely impossible, (for tis not absolutely impossible for all men in the world, from the be∣ginning thereof till this time, to have lied in every thing they have said; but yet he were no ordinary mad-man, that, upon this non∣impossibility, would believe no relation at all; only because tis not absolutely impossible that they may err, and himself hit the right:) yet 1. we must either allow a sufficient certainty therein; or else, that we have no sufficient certainty of the Scriptures, that they are God's word. Which, granting that some few learned and stu∣died men may sufficiently discern from the light of Scripture; yet for this, the most of men, especially as to some of the books there∣of, depend on the certainty of Tradition. And indeed it were im∣pious to affirm; that we have not a sufficiently sure ground of that knowledg of good and evil, upon which our eternal happi nes is to be acquired, or misery sustained; or that God hath not left an undoubtable evidence of those truths, whereby we are to direct our lives to that end, for which he hath created us. But this can be assigned no other, at least to most men, than Tradition. Therefore it is the interest of all Christians, as well those who sub∣mit themselves only to the Scripture, as those who submit also to the Church, unanimously to maintain a sufficient certainty there∣in; lest whilst the grounds of our faith ascend not to a Mathema∣tical or sensible demonstration, they be made Scepticism and Quod∣libets.

2. But 2ly, we must either hold certainty in Tradition; or that * 1.34 we can have no assurance at all of any thing past or absent. Yet, transfer this discours to any other temporal matter, and who can wish to be more sure of any thing, than he is of many such which have to him only a general tradition for them. As for example: that there is such a City as Paris; or was such a man as Henry the 8th. But yet in divine things compared with other temporal matters, that are of the same distance of time from us, there seems to be much more certainty; in that the providence of God hath ap∣pointed a selected company of men, successively in all ages, to be the Guardians, Conservers, Divulgers, thereof to the world for ever.

3. Lastly, if this Tradition, and the doctrines we acknowledge divine, were to be delivered authoritatively from God to men, * 1.35 not in all, but some determinate, time and place; (see Christ's Ben. p. 35.): say how posterity can receive these from any other evi∣dence; unless perhaps we further require the voices from heaven, Christ's preaching, miracles, death, to be presented before us; and that before every one of us; excluding all relations from others, because these may be fallible. But such a ground of our faith de∣stroys the nature of faith; and it will be no more belief, but sight, and science; which are opposed to faith properly so called. See 2 Cor. 5. 7. Jo. 20. 29. The knowledge and assurance then of things past for time, or far distant for place, must be conveyed either by relation; only or extraordinary revelation.

2ly. Again; let it be granted, That Tradition may be certain * 1.36 enough, tho contradicted by some, (for what is there also in nature or sense, that hath not by some bin opposed?) and not absolutely universal: Els the Scriptures themselves are not received by suffi∣cient tradition; for most of the sacred books have bin opposed by some, and that for a long time; and some books by many. But if, notwithstanding this, they be thought sufficiently attested, so also may many other things, whereof hath hapned some contest.

3ly. Let it be granted likewise; that the universal Church of no one age can be mistaken in the delivering of any eminent and * 1.37 more material tradition, wherein her care is interested. For who so denies this, must either affirm, that no Tradition can be certain to us; or, that it is so only by the records and histories of former, and those the very first, times, (for if the present age may fail in

these, so might any present age before it, except the first,) where∣by the traditions of the present must be confirmed. But, since these records and writings of former times were casual, and since our Saviour established his doctrine only in a succession of his messengers, (and from them only, without any writings, for a time, the Church learned her faith;) surely Christians, according to this tenent, if destitute of writings, would have bin left uncer∣tain in their religion, notwithstanding the provision made by our Saviour of Teachers of his Gospel to the worlds end.

4ly. Let it be further granted; 1. Not only that he, who dili∣gently * 1.38 searcheth after the truth of a Tradition, cannot ordinarily err or mistake that for a Tradition that is not; or that for no Tra∣dition that is: but 2. that the general testimony of the present age is enough to warrant a Tradition to him; from which he may receive a sufficient certainty, without examining a succession of the same doctrine from the first age; or searching the conformity of the present with former times; as well as he is sufficiently assu∣red that there was such a man as William the Conquerour, or is such a City as Rome, only by the general undisputed accord of all of the present time, namely, amongst whom he converseth; without reading the Chronicles up to the Conquerour, or consulting the se∣veral interjacent Provinces between his abode and Rome. Nay 3ly, let this also be yeilded concerning the present age, That tho quo universalior (as well universalitate loci, as temporis) traditio, eo certior; yet one, without searching the universality of the present age, may have sufficient assurance of what he believes from the publick Liturgies, Canons, Articles, Catechisms, and other common writings, such as come to hand, where they all or most accord one with another; of which books also that such Fathers and Synods &c. are the Authors, as are pretended, let it be likewise granted, that he may learn from the same surenes of Tradition, as he doth, that such an one was an Emperour &c. (for so he believes the same Tradition for Tully, or Livy being the author of such books, as for Caesar being Emperour of such a people; and then the same assurance which he hath of Secular Authors, he may have of Sa∣cred); or as he doth, that such are his Princes Proclamations or Edicts, which he submits to without any signed testimony, or any scruple that they are such; nor doth any venture to transgres them upon the not absolute impossibility that they are forged.

5ly. Let it be granted, (which we know by experience,) That * 1.39 the Tradition of the Church is easilier understood in those points which she undertakes to expound, than the Scriptures themselves, which are by her explained. For supposing the contrary, then were Creeds, Catechisms, and all the Church'es teaching needles; since of two things equally obscure, the one can never illustrate or explain the other. Therefore men may be more assured in many things of the doctrine and meaning of the Church, than of the Scriptures. As for example, tis easier (especially when not some single text is considered apart, but all those, which both sides urge, are confronted together) to understand what we are to hold, con∣cerning the Trinity, from the Nicene Creed; and concerning Grace and Free-will, from the decrees of the Milevitan Council; than from the Scriptures. So, in Luther's time it was easie for those to know the Church'es tenent and practice concerning Ado∣ration of the Eucharist, Auricular Confession, Invocation of Saints, &c. who were not able to examin the doctrine of the Scriptures in such points; so that it must be yeilded, that Tradition is a more evident Guide for many things, than those Sacred writings are.

6ly. Lastly; since this Tradition of divine things, in which * 1.40 above we have pleaded sufficient certainty to be, is contained in the Church, and delivered as it were from hand to hand by the successive Guides thereof; therefore let it be granted, That the Church (which pretends not to make any new Articles of Faith at all, but to recommend to her children what is deliver'd to her) is infallible, or a certain Guide to us in doctrines proposed by her as Traditionary, in the same manner as Tradition may be said to be infallible or certain. For to say Tradition is certain, is to say we have some way to know Tradition (suppose that Tradition of the Scriptures being God's word) without being deceived in it. and this way is the testimony of the Church; therefore is this also cer∣tain.

Having made these Concessions concerning the evidence of Church-tradition, and the sufficient testimony it affords us to * 1.41 ground our faith on, at least in all the principal points of our reli∣gion, wherein such Tradition (both as to delivering a sufficient Canon of Scripture, and the true meaning of this Canon) is most full and unquestionable: Yet I must mind you, before I proceed further, to avoid your mistaking, that I hold not all Traditions that we

meet with to have an equal certainty or creditablenes, one as an∣ther; because, all circumstances considered, they have not an e∣qual evidence, but very different, and therefore ought carefully to be examined and compared. For example. The Tradition, that such a person (suppose Mahomet) lived in such an age, may have much more certainty, than that Mahomet or such a person said or did such or such a thing in that age. Neither is the argumentati∣on good, The one is believed from Tradition, therefore the other ought to be so; because caetera non sunt paria, and there may not be the same plenitude of Tradition for both; and more may bear witness, both in that and latter times, of the one, than do of the o∣ther. Of Traditions therefore some there are (and those as well within as without the Church) much more doubtful, obscure, and questionable, than others. For 1. both truths committed to Tradition may fail in successive times, (vel per omnimodam cessatio∣nem, vel ex eo quod oppositum introducatur) viz. where Tradition is not come to a convenient and due pitch of universality (as is grant∣ed by the strongest abettors of Tradition: See Dr. Hold. Resol. Fid. 1. lib. 8. cap.) And 2. the unfailing Tradition of successive times may be defective, in its first original's being false; or els in its hav∣ing many falsities, in its current thro posterity, superadded to, and mingled with, the truth, as persons are interested or fanciful. As Gentilism did superadd many things to the ground-work of religi∣on received from the Jew and writings of the Old Testament. For falsum poterit quodammodo, caeteris paribus, aeque certo ac verum per traditionem communicari: els lies cannot be commonly believed. But many such we know were credited amongst the Heathen con∣cerning their Gods, and are, amongst the Mahometans concerning their Prophet: and so it may happen, that as undoubting an assent may be given to these, as is to the truth, (for ignorance many times doubts less of a thing than knowledg doth.) But yet this we contend, that it will never be so rational.

And indeed many disparities there are between the credibility of Heathenish or Mahometan, and of Christian, Tradition: * Such * 1.42 as are in Heathenism these; † 1. that (except some foundations of religion borrowed from the Jews, and so free from error) there is no constancy or agreeance in the tradition thereof, but tis varying according to each city or country; whereby any one of them much fails of universality; and contradictory Tradition destroys it self. And 2ly that, † as we have said, that falsities under the notion of falsities may be conveyed by Tradition; so, many of the absurd

stories of Heathenism seem not to be believed even by the most, or wisest, of those who propagated them, (therefore are their Poets their Divines, out of whom chiefly such tradition is learned).

And * Such as are in Mahometanism, these. † Its spread∣ing, 1. * by the force of the Sword, contrary to the nature of Tra∣dition, and 2ly, * by its plausibility and compliance with carnal lusts; both great corrupters of the truth of Tradition: whereas Christianity, flowing down to all ages in opposition to both these, by how much it was less pleasing, or less protected, seems to be strengthned in all times with so much greater evidence of truth, and testimony irresistible. † Its wanting that universality which Christianity possesseth, never having had so large a circuit (the Western part of the world having always bin a stranger to it), and the growth of it now for many ages being stopped, and it de∣creasing in the world, and this great falshood by little and little giving place (as is seen in the Eastern Countreys) to its elder the Truth. I say these, and many other disparities there are, but be∣sides these the main thing, whereby all such Traditions are con∣vinced of falshood, lies in this, that they came into the world still later than that of the Truth; and so are known to be false by their contradiction to it, so that Truth against them may always plead prescription. * So Heathenism was younger than the Tra∣dition of God's word in the Old Testament: (and so indeed than the Gospel, which also was contained in the Old Testament, and taught from the beginning: see Rom. 3. 21, 23.) So that I may say, Heathenism was the Antichristianism of the former Ages, springing up after the tradition of God's true worship. Again, * so Mahometanism was later than the tradition of the New Testament, being the Antichristianism of the last times: but lest the world, I mean that part of it to whom it pleased God to divulge the truth, by false traditions should be deceived, God hath always provided true Tradition to pre-occupate Faith, and to anticipate and anti∣date error. Therefore tho we yeild to the truth also of Mahometan tradition in some things; as that there was such a one as Mahomet, a Law-giver, a Conqueror. &c. yet we know that Tradition, that he received his writings from the Angel Gabriel, &c. to be false, be∣cause contrary to that divine Tradition, which, besides many o∣ther advantages, ought from its antiquity to be preferred; God having given to Truth the Eldership of Falshood. And on the same grounds may we reject that Heathen-tradition in the Acts, of the Image of Diana falling from God, &c.

III. And thus much be granted concerning the certainty which Faith may receive from the external motives or proponents, the * 1.43 Scriptures, Church, and Tradition. 3ly. Concerning the illumi∣nation, adherence, certitude, which this Faith, that ordinarily first cometh by hearing, receives from the inward operation of God's Spirit, 1. First let it be granted; that the interior working of the Holy Spirit opening the heart is always required, besides the out∣ward means, for the conception of all saving Faith: that we can∣not exercise any act thereof without particular grace and motion * 1.44 of the Holy Ghost; that it is the infused Gift of God, as well as other graces of hope and charity; (see Jo. 6. 29, 44, 45, 64, 65. Matt. 11. 25, 26.—16. 17. Act. 13. 48.—16. 14, 15. Rom. 12. 3. 1 Cor. 12. 3, 9. 2 Cor. 3. 3. Gal. 5. 22, 23. Eph. 1. 17. &c.—2. 8.—6. 23. See Ben. Spir. p.) Whence Faith is said to be supernatu∣ral, as in respect, * of its object, things above the comprehension of reason, and * of its ultimate ground it builds upon, which is divine revelation; so * of its act, being caused by the Spirit. All the acts of faith being in some kind supernatural, for such a degree of ad∣herence as they have, both because the relater or proponent there∣of is many times not (at least known to be) infallible; and because the object thereof many times (tho there be all certainty from the relater) is capable of much doubt and vacillancy from its superna∣turalness, and seeming-repugnancy to reason. Therefore we see our first Father, or at least his wife (see 1 Tim. 2. 14.) failed in not believing the words spoken by God himself to him: and the Di∣sciples, when rationally believing our Saviour to be the Son of God, and all he said to be truth, and seeing his miracles, yet desired the increase of their faith, and were in it many times not a little shaken, thro the contrariety or transcendency which it had to sense or reason. And it is reckoned to Abraham as strong faith, that he believed the word of God himself, in things contrary to nature, (See Rom. 4. 18, 19, 20.) which Sarah his wife flagg'd in. See Gen. 18. 12. 2 King. 7. 2. Thus Faith, to make it vigorous and lively, comes necessarily to be a work of the Spirit, either in regard of the sublimity of its object, or also, of the incertainty of the Pro∣ponent.

2ly. Again, let it be granted as freely, That that Faith which is * 1.45 the Gift of God, and work of the Spirit, must needs be infallible, and exempt from all possibility of error; because the supreme ve∣rity cannot inspire a falshood.

3ly. Let it be granted also, That the Spirit produceth many times in the soul such a supernatural and undiscursive light, and evi∣dence * 1.46 to the understanding, and (following this) such a strong inclination of the will, and adherence of the affections to the mat∣ter believed, as do far exceed all science, sense, experience, demon∣stration: Tho this intuitive, rather than argumentative or proba∣tive of such truths, either to other's, or, our own, reason (which this Spirit captivates, and brings into obedience) * moving us to the strongest faith upon very small evidence (and the smaller the evidence, the stronger the power of the Spirit) against many temp∣tations of infidelity; and * opening the heart to such a degree of undoubtedness, that we are willing to undergo any Martyrdom, rather than quit and renounce our belief. See for such certainty, 2 Tim. 1. 12. Act. 2. 36. Jo. 6. 69.

IV. All this therefore being granted; namely, That all true sav∣ing * 1.47 faith is grounded on God's word, which is infallible; That all true faith is wrought in us by the Spirit of God, which Spirit is in∣fallible; That there is a certainty or assurance sufficient (if not in∣fallible) to be had from universal Church-tradition of both the former; namely both * that such writings, on which our faith is grounded, are God's word, and such their meaning; and conse∣quently * that the belief of such things contained in them is the work of God's Spirit. Yet our Query remains still uncleared: Whe∣ther (I say not, some, for I grant many have, but) every one that truly and savingly believes, must have an infallible certainty of his faith; or must have a known-to-him infallible teacher or motive ex∣ternal, (as Tradition;) or internal, (as the Spirit); to ground his faith upon: by which he is (not fully perswaded, but also) ratio∣nally sure of the truth of that which he believes? And this to me (notwithstanding the former Concessions) seems not at all neces∣sary, for the producing of a saving Faith.

And first for the assurance we may have from the Scriptures; by knowing either in general that they are the word of God; or that * 1.48 in such places or points, where their sense is doubtful, this and no other is the certain meaning of them; I have shewed (§. 23. and 35.), That the knowing this must either be devolved upon Eccle∣stastical Tradition, or upon the Spirit.

And first for the assurance of these Scriptures, and so of our faith, * 1.49 from the inward testimony of the Spirit, (to which many fly for

succour; and first taking this for granted, that every believer must be infallibly certain of his faith, and then that tradition, tho the most full, (and much more any private instructer,) being some way liable to errour, sufficeth not for to produce such an effect, they labour to ground this certainty upon the assurance of God's Spirit.) None can plead this at all from our faith being caused by this Spirit: for it follows not, that if the Spirit begets faith infalli∣ble in our hearts, or also the most unexpugnable adherence there∣to, therefore we know this faith to be begotten by the Spirit; or if it move us, that therefore we can certainly tell when it doth so, so that we can say, to this God's Spirit moveth me to assent, to this not. For we may have from the Spirit the greatest perswasion, or internal evidence (if you will) of a truth that may be imagined, and yet not have any rational or discursive evidence thereof from it; neither by other proofs, nor by this (which is sufficient) that we clearly discern the good Spirit to produce it: since the like as∣surance or confidence, to some degree, is frequently begotten by an impetuous lust, or by the evil Spirit, for most pernicious errors; so nearly imitating the Spirit of illumination, as not to be discerna∣ble from it by this sign of strong perswasion, since many have had it so strong as to dye for them. The assurance therefore or full perswasion of a Divine truth by the Spirit, is one thing; the assurance, that this assurance cometh from the Spirit, is another. And indeed, tho in some general things, as of the Bible being the Word of God, and of some universally-believed points of faith, all men are con∣fident of their assurance in them, that it is from God's Spirit, be∣cause indeed all Christians are in these agreed; yet, in descending to particulars, as, whether such or such a Book of Scripture be God's Word, or be written by an heavenly-inspired author; whether such a particular point of faith be to be stated thus, or so; whether such be certainly the meaning of some particular place of Scripture, &c; here I say, where there is contradiction and doubt between parties, few there are, who will offer to plead such assurance from the Spirit, as that they cannot be mistaken; but labour to inform themselves as well as others, the best they can, from other reasons. And in∣deed did the Spirit thus always bear witness to it self; had we any such internal assurance ordinarily, (for, extraordinary assurances of it, happening to some greater Saints of God in very many things, I deny not) I mean not of the belief of the thing, but that such be∣lief of the thing cometh from the Spirit, there needed no more confirmation of any point, either from Church, or universal Tra∣dition, or collation of other Scriptures, or any other way, but this

For thus, tho some men might profess an error against conscience, yet err in very deed, in matter of Divine faith, none could; for, knowing that the Spirits operation is necessary to all true faith, and knowing again when it operates; he may be sure that that which it operates not, is no true faith. But this sufficiently argues, that there is no such ordinary effect thereof, in that the pretenders of the Spirit so frequently by this Spirit contradict one another: and indeed this arrogant perswasion, and ultimate refuge of singu∣larity, hath bin the great Source of all Heresie and Schism, by rea∣son of mens departing from Tradition, and from the Church, up∣on confidence of this. Therefore we conclude a man may believe by the efficiency of the Spirit, and yet not certainly know its effi∣ciency; and may know that by it he believes all, which he truly believes in divine matters, and yet not know, that by it he believes such or such a particular thing. So that tho this be laid for a ground, That all true Faith is the work of the Spirit, yet we must by Scripture, or, in things doubtful, by the Church'es traditionary exposition thereof, first know our faith to be true; and thence by consequence gather, that it is the work of the Spirit; not è contra argue, that it is the work of the Spirit, (in which we may easily be deceived,) Ergo, That it is true.

This for the Spirit. In the next place to come to consider, Whe∣ther all, to have true and saving faith, must be rationally assured * 1.50 thereof from the to-them-known Church-tradition. And here we will grant, as tis said before, 1. That there is in Tradition sufficient ground for such assurance as is necessary: and that it is a medium, for necessary points of faith, free from error. 2. That the saith of very many hath this rational assurance, and that any, or most, by some reasonable diligence may attain it for necessary points, from the traditionary doctrine and practice, which they may see and hear dispersed thro the Church: for doubtles our care∣ful Saviour hath provided a rational means sufficient for producing a full perswasion of faith in all sorts of men there, where his Gos∣pel is preached; and this means, all men, for the ascertaining of their faith, as much as may be are bound to seek after all their life, according to their condition &c. 3. That the Church-de∣crees may be certainly known, and are easily understood, and more easily in many things than the Scriptures; namely, where these happen to be doubtful to us, (and doubtful they are or should be, where ever Church-tradition expounds them otherwise than we,) and hence that (this point being supposed that the Church is infalli∣ble)

those who believing her to be so, do rely upon her judgment, have for the most part a stronger perswasion, and those knowing her to be so, have a more rational assurance of the truth of their faith in all other points, than only relying on the perspicuity of Scriptures: because the former persons faith rests on a double ground; the saying of Scripture, and the sense of the Church in∣terpreting it. And thus one adhering to the tradition and do∣ctrines of the Church, hath more warrant for his Faith, than a sin∣gle Scripturist. 4. That those, who hold Church-tradition falli∣ble can have no other way an infallible evidence, whereby they can demonstrate the truth of their faith.

But, all these granted; yet such a degree and measure of cer∣tainty * 1.51 or assurance, as that of Tradition or Church-infallibility is, seems not to be necessary to make faith salvifical; or defect of such a motive sufficient to void it, and render it no true, divine, and acceptable faith, but an humane opinion and perswasion; as some contend. But saving faith may be begotten, where the proponent of the word of God, or of divine revelation, mediate or immediate, is not, or at least is not known to be (which is all one with the for∣mer to the believer's certainty) infallible: and it sufficeth to it, that what one believes, is the word of God; and that he believe it (in some degree or other predominant to unbelief) to be so. And this I think may be shewn in many instances, and by many rea∣sons.

1. For first, some at least of those primitive converts of the Apostles (questionles endued with true faith, yet) believed before * 1.52 any certainty of the infallibity of their teachers, or before, or with∣out seeing their miracles (tho these also seen afforded to some no certainty, who thought that such might be done by the Devil's power, see Matt. 12. 24. Deut. 13. 1.) meerly by the powerful ope∣ration of God's Spirit. So the Eunuch, to be a true believer, need∣ed no more than the bare exposition and relation of S. Philip: So Cornelius, and his friends, some words of St. Peter: The Jaylor and Lydia, of S. Paul; strangers, and formerly altogether unknown to them; the Holy Ghost presently unlocking their hearts, and finish∣ing the work. For so the three thousand converted by S. Peter in one day, supposing he at that time wraught miracles, yet tis not probable, that all these were spectators of them; or yet auditors of his doctrine from his own mouth; but believed only the relati∣ons of others, persons fallible, who stood near him. The Bereans, why examined they the Apostles doctrines, if they knew or e∣steemed

him infallible? The Believers at Antioch, zealous of the law, why contested they with St. Paul? and those of Jerusalem with S. Peter, Act. 11. 2. if acknowledging them infallible? Or the weaker brethren, tho of the number of true Believers, why doubted they long time of some meats unclean, contrary to the Apostle's instruction? Tis true, that whoever believes that which another relates, must ipso facto believe the relater in that thing not to be deceived; but yet he, who in any other one thing doth not believe him, doth not believe him to be infallible. And granting that all the primitive Christians assented to the infallibi∣lity of the Hierosolymitan Council; yet many points of their faith were learned not from the Council, but private Doctors, whom I have shewed that some of them accounted not infallible, nor yet was their faith nullified thereby.

2. Believers, no way heretical or schismatical, but submitting * 1.53 unto the Church in all things, and believing her and her traditions to be infallible, &c, and consequently, whose faith is allowed by the most rigid exactors of certainty to be most safe and secure, yet, if things be well examined, all of them cannot be said to have an infallible means, or motive, or proponent of their faith: I mean so many as are neither able to search the H. Scriptures, nor the Tra∣dition of former times, nor universal present Tradition, nor yet the Catechisms and common writings of the Church; neither for o∣ther points, nor yet for this, That the Church, or the Tradition they rely upon, is infallible: But being young, (as many undoubtedly are made faithful Christians, when children) or illiterate, necessitated to handy-labour, quiescent in one place, or perhaps inhabiting de∣serts and solitudes, &c, do receive the doctrine of their faith (be∣lieving and yeilding obedience thereto) only from their Parents, or the Curate of the place, or from their bare reading, or hearing read some portion of Scripture, recommended to them for, but not proved at all to them to be, the word of God. Believing indeed what is truth, and obeying it, but having no more external argument or assurance thereof, than another (suppose educated in an erroneous Church, and taking the false Tradition thereof for Apostolical) hath of his error? Now private teachers even with∣in the Church may first possibly by their negligence be themselves ignorant, or rationally uncertain of what they teach; and a Ca∣tholic Priest be able to give no better account for his religion, than the Protestant; both inheriting their tenents from their next Ancestors. For Error once begun is propagated afterward by

Tradition, as well as Truth. Or 2ly, being rationally certain of the truth, yet may he wilfully, for filthy lucre, for fear, for lascivi∣ousnes, &c, (see 1 Thes. 2. 3, 5, 6. 2 Pet. 2. 14.) misguide his disci∣ples. Or 3. lastly, teaching only the truth which he perfectly knows, yet is this his certainty, tho something to the truth of the others faith, nothing to their certitude thereof, as long as they are not certain that he is not deceived. Neither doth any ones be∣lieving the Church to be infallible ascertain him of the truth of his faith, if he believe this her infallibility only upon the relation of his Pastor; for so he hath no more certainty of the Church'es in∣fallibility, than he hath of the truth of such a relation; which we have shewed is liable to error. And then again, it is much to be noted, that one believing only, and not being certain of the Church'es infallibility, tho he immediately received all his do∣ctrines from her self, yet this could produce no certainty of the truth of what he receives: it being no good consequence, I believe such a one is infallible, therefore I am certain what he saith is true. But lastly, let one be certain of this one point, That the Church or her tradition is infallible, (which how many are there, that can∣not clearly prove?) and then from this known let him have in∣fallible certainty at once of all other points whatsoever, that are delivered by her or it; yet supposing any to learn what are these her doctrines, not from her self, but from his private Curate, (which doubtles many true believers within the Church'es com∣munion do,) his faith cannot plead any certainty this way. For there is some distance between my knowing the Churche's tradi∣tion to be infallible, and knowing in every point what is her tra∣dition. That which is said by Mr. Knot [against Chill. p. 64, and 358.] in this point; That a fallible motive applying divine revelation by God's supernatural concours may produce an infallible act of faith, is granted. But then this act of faith is infallible not from the pro∣ponent, but God's Spirit; (in respect of which, as is shewed be∣fore) all saving, is also infallible, faith, but not therefore known al∣ways to the believer to be infallible. See before §. 38. Again; that which is said by Dr. Holden, Resol. fidei 1. l. 2. ••. That their faith, who depend on their Pastors instructions, is tutissima, ipsique in re∣bus fidei securi, modo sint membra illius Ecclesiae, quae veritatem omnem revelatam amplectitur & docet; cujusque pastores & rectores medii [istius], quo sibi divina haec doctrina applicatur, veram & rationalem habuerint certitudinem, is also granted; but it seems to affirm only sufficient safety in their faith, without their certainty of the truth thereof.

Now as those of one side cannot plead their faith certain and in∣fallible from their hearing and believing their private Pastor; so * 1.54 neither may those of another side from their reading and believing, and resolving their faith into the Holy Scriptures. For since, not so much the Letter of Scripture, as the Sense, is the infallible word and revelation of God; and the letter many times is capable not only, when in expression ambiguous, of divers senses; but also, when most seemingly-plain, of another sense than they import, because of the consonancy they are to have with some other Scrip∣tures, lest God's word be made to contradict: Hence is one man's Bible, where thus ambiguous, as fallible a proponent to him, in re∣spect of the possibility of his mis-intepreting it, as another man's Pastor, in respect of his possibility of erring. And indeed the for∣mer interpreting Scripture to himself seems to be less infallible in his faith, than the other learning of his Pastor expounding it; be∣cause he is more likely to mistake the sense thereof than the other; els why is he appointed for his teacher, whose faith he is to follow, Heb. 13. 7? tho I affirm a sufficient and saving faith may be, and is, attained by either means, hearing ones Pastor, or reading the Scripture.

3. Since all saving faith in us is the effect of the Spirit, why may not our faith be so, without any precedent rational certainty * 1.55 thereof? According as it seems before granted; That God's super∣natural concours may advance an act of faith relying on a fallible mo∣tive, into a belief infallible, why may not this Spirit shew its strength then in the weaknes of external proposal? But if we sup∣pose it a partial cause, and add to it for the production of faith not only some external proponent, (which that there is (ordinarily) is granted,) but this infallible, and known also to be so: Then [to say nothing of the instances given before of the contrary; nor to urge here, why such an infallible proponent sometimes at least, namely where the matter of our belief is (as in many things it is) most conformable to reason, should not be a sufficient cause to beget saving faith, without the supernatural concours of God's Spirit, and what needs that to be also spi∣ritually, which is rationally, discerned?] I ask what do we mean by a stronger and a weaker faith so often mentioned in Scripture? Do we mean several degrees thereof, the least of which is certain? No. For we find doubt, nay some degree of unbelief, and that of the same thing, sometime mixed with true faith. See Mar. 9. 24. Mat. 14. 31. Which unbelief or doubt, that it never happens in respect of the truth of the relation, but always only in the super∣naturalnes

of the object, I think none can rationally affirm. See Luk. 24. 11. Only if there be not so much of assent, as to turn the scale of our judgment, then will it not be faith, but either pure doubt, or, (further) unbelief. Faith therefore as it comes both from the outward hearing of God's word, and the several proofs thereof, and also by the inward operation of the Spirit, so is it ca∣pable of many degrees, both from the several evidence of those proofs, and also from the several influence of the Spirit: God giv∣ing more external evidence to one, than to another: (as to those who see miracles, or who read and compare Scriptures and Coun∣cils, than to those who only hearken to their Pastor); and, upon the same evidence made to many, God giving a stronger adherence to such a truth to one, than to another; either * from the energy of the Spirit; thro which many can die for Christ, that cannot well dispute for him: or also * from a natural more passionate tem∣per; or * from hiding from them contrary verisimilities, and * from ignorance of the weapons of error &c. So the unlearned many times believe and adhere to a truth more strongly thro ignorance of any arguments to the contrary, than the learned do to the same thro reason assaulted with many doubts; and a small argument to a weak understanding begets a more firm credence, than a stronger to the learned. So a true believer may be less confident, thro a rational perswasion, in his faith, than another thro the violence of a misguiding lust, in his falshood: nay; he may have less reason or proofs (tho there be more) for the one, than this man hath for the other; and yet his faith vivifical and acceptable; and oftimes there is the greatest glory and merit in it, when having stronger adherence upon smaller evidence, (provided, no evidence attaina∣ble be neglected. 1 Pet 3. 15.) See Jo. 20. 29. The reason of which is; because faith is no way acceptable to God or saving, so far as it is by true or by seeming demonstration forced upon the understanding, with a reluctance mean-while of the will; for then the faith of Devils would be so, who doubtles have much more evi∣dence of their faith, than many Christians) but only so far as it is embraced and accepted of by the will, and affections, and in some manner becomes our election and choice: which election, so con∣trary in many things to the flesh, being never made without the power of the Spirit; hence chiefly is faith, such as is saving, said to be its work. See Ben. Spirit. §.

4. Again; if men for the sufficiency of their faith depended on the infallibility of the Church or her traditions, it follows, none * 1.56

can have of any thing true faith, which is not first determined by the Church, or known from universal Tradition. Therefore none can be said fide divina to believe, or assent to any of those Theolo∣gical verities which are ordinarily drawn by clear and necessary consequence from the Scriptures, and (tho not by the Church) de∣cided by the Schools: which seems absurd.

5. Lastly, Let but a rational certainty from the infallibility of Tradition be necessarily required to faith for one point; namely * 1.57 this, That our Scriptures are God's word; (for which all sides are a∣greed in admitting it,) and I do not see how it can be denied, that for many other points, i. e. those wherein God's word is clear, and which are by no side controverted, one may be sufficiently certain from the Scriptures themselves independently on the Church or Tradition, fave for the one point above-named. For since God's word may be in some things (I mean such as are uncontroverted) as plain and consonant to it self as any Synod-Catechism, if such a Catechism is thought a sufficient ground to one to assure his faith, why may not the Scripture?

Now after all, that I may not seem to you, in this my judgment, heterodox, at least to other Catholic writers, you may be pleased * 1.58 to view what Estius, the famous Divinity-Professor at Doway, and what Card. Lugo a Spanish Jesuit, have delivered on this subject. See Card. Lugo, tom. de virtute fidei, dis. 1. §. 12. n. 247. &c. where he brings reasons for this opinion, not much differing from those above-mentioned. As 1. Since the belief of Infallibility it self must be produced from some other motives, if such motives be suf∣ficient for the begetting the faith of this, why may they not be suf∣ficient for some point of faith besides it? 2. New converts em∣brace and truly believe some other articles of faith, before they are acquainted with that of Infallibility. 3. Rusticks commonly re∣solve their faith into no further proof than their Parish-Priest, and what he relates to them. 4ly. Under the law of nature before Moses, most were believing only upon the authority of their Pa∣rents, without any Church-proposal. His words are these, num. 247.—Probatur facile; quia hoc ipsum [Ecclesiam habere autho∣ritatem infallibilem ex assistentia Spiritus Sancti] creditur fide di∣vina, quae docet in Ecclesia esse hujusmodi authoritatem, ergo ante ipsius fidei assensum non potest requiri cognitio hujus infallibilis authoritatis. Et experientia docet, non omnes pueros vel adultos, qui de novo ad fi∣dem accedunt, concipere in Ecclesia hanc infallibilem authoritatem &

assistentiam Spiritus Sancti, antequam ullum alium articulum credant. Credunt enim articulos in ordine quo proponuntur. Hunc autem articu∣lum authoritatis Ecclesiae contingit credi, postquam alios plures credide∣runt. Solum ergo potest ad summum praerequiri, cognoscere, res fidei proponi ab Ecclesia; concipiendo in Ecclesia secundum se authoritatem maximam humanam, quae reperitur in universa fidelium congregatione. Again; num. 252. Probatur Conclusio: 1. Quia in primis in lege naturae plures credebant ex sola doctrina parentum sine alia Ecclesiae pro∣positione. Deinde in lege scripta plures crediderunt Moysi & aliis Prophetis, antequam eorum Prophetiae ab Ecclesia reciperentur & propo∣nerentur; quia soil. vitae sanctitate, & rerum convenientia, & aliis de causis objectum reddebatur prudenter credibile; praesertim cum vide∣rent aliqua ex iis, quae Prophetiae praedicebant, quotidie impleri.—De∣nique in lege Evangelica Act, 3. & 4. c. Beatus Petrus, miraculo fa∣cto, testatus est se illud fecisse in nomine Christi; &, nulla facta men∣tione authoritatis Ecclesiae vel suae, convertit tria millia hominum, qui sane prudenter moti sunt, licet non conciperent Ecclesiae authoritatem. And num. 251. Non requiritur ex natura rei Ecclesiae propositio ad cre∣dendum. In all which note, that this Author speaks of sides divina & salvifica, as appeareth, in the first instance naming fides divina; in St. Peter's converts &c. and all his discourse otherwise were be∣sides the purpose.

See Estius to the same purpose, in 3. sent. 23. dist. 13. sect. where after many considerable arguments he goes on.—Fidei imperti∣nens * 1.59 esse, quo medio Deus utatur ad conferendum homini donum fidei; quamvis enim nunc ordinarium medium sit Ecclesiae testificatio & do∣ctrina; constat tamen aliis viis seu mediis fidem collatam fuisse ali∣quando, & adhuc conferri &c. Nam antiqui multi, ut Abraham, Melchisedech, Job, ex speciali revelatione; Apostoli ex Christi mira∣culis & sermone; rursus ex Apostolorum praedicatione & miraculis alii fidem conceperunt; alii denique aliis modis crediderunt, cum nondum de infallibilitate Ecclesiae quicquam eis esset annunciatum. Sic ergo sieri po∣test, ut aliquis non inhaerens doctrinae Ecclesiae tanquam regulae infalli∣bili quaedam ad fidem pertinentia pro Dei verbo recipiat, quia vel nunc vel olim miraculis confirmata sunt, vel etiam quia veterem Ecclesiam sic docuisse manifeste videt, vel alia quacunque ratione inductus, licet alia quaedam credere recuset.—Again; Haereticus potest quaedam te∣nere ea firmitate assensus & promptitudine voluntatis, qua ab aliis om∣nia quae fidei sunt tenentur. Again; Nihil vetat, quo minus haeretici, quamvis in multis errent, in aliis tamen sic divinitus per fidem illustra∣ti sint, ut recte credant. Where note, that Estius also speaks of sides

vera, and fides donum Dei quo divinitus illustramur, such as that was of Abraham, Melchisedech, and the Apostles converts. And note a∣gain, that tho this Fides vera & divina is in no Heretick's integra, as to all points of faith perfect, because if one failed not in some point of faith he could be no Heretick; yet many times it is not his meer misbelief of that point for which he is accounted an heretick, which excludes him from salvation: Because perhaps many good Catholicks, before the Church'es determination, have mis-believed the same point (as for example the point of rebaptization) as well as he, without any danger to their salvation. But that which con∣demns him is, that he hath fidem (tho divinam,) yet not operantem per charitatem, that he is obstinate and disobedient to the Church'es orders and decrees; or (if you will) that he dis-believes this great Article of Faith, (which dis-belief is the fountain of his dis-obedi∣ence,) That the Church hath such an Authority committed to her by Christ, as that he ought to conform to all her determinations, and pre∣serve in every thing the unity of her faith. [Of the Donatists, here∣ticks, thus S. Aug. (Gesbacum Emerito.) Extra Ecclesiam Catholicam potest [Emeritus (Evangelium tenere, potest in nomine Patris, & Filii, & Spiritus Sancti, fidem & habere & praedicare, sed nusquam nisi in Ecclesia Catholica salutem poterit invenire, giving the reason after∣ward,—quia charitatem non habet: and (Ep. 48. ad Vincentium,)—Nobiscum estis in Baptismo, in Symbolo, in caeteris Dominicis Sa∣cramentis, in spiritu autem unitatis & vinculo pacis, in ipsa denique Catholica. Ecclesia nobiscum non estis.] To Estius and Lugo add a third, Layman, a Casuist of great reputation. Thus he therefore, Theolog. moral. 2. l. 1. Tract. 5. c.—Fieri saepe solet, ut alii Articuli fidei nostrae, puta, quae sunt de Deo Uno & Trino, explicite credantur ante hunc, qui est de infallibili Ecclesiae authoritate. Quinimo haec Ecclesiae infallibilitas Spiritus Sancti promissione nititur: ergo prius oportet credere Spiritum Sanctum, adeoque Trinitatem in divinis esse. Praeterea constat, Beatissimam Virginem, Apostolos, primosque Chri∣stianos fide divina credidisse; non ob authoritatem Ecclesiae, quae vel fun∣data non erat, (v. g. cum S. Petrus credidit Christum esse Filium Dei vivi, Mat. 16.) vel nondum fidei dogmata definierat.—Again, For∣male assentiendi principium, seu motivum, non est Ecclesiae authoritas. Si enim ex te quaeram, Cur credas, Deum esse incarnatum? responde∣asque, Quia Ecclesia Catholica, quae errare non potest, ob S. Spiri∣tus assistentiam, ita testatur: iterum ex te quaeram, Unde id scias; vel, cur credas Ecclesiam non errare, vel S. Spiritum ei assistere? Quare recte dicit Canus, l. 2. de loc. Theol. 8. c. post med. Si gene∣raliter quaeratur, Unde fideli constet, ea quae fide tenet esse a Deo revela∣ta,

non poterit infallibilem Ecclesiae authoritatem adducere; quia unum ex revelatis est, quod Ecclesia errare non possit. Interim non nega∣mus (saith he) quin resolutio fidei in authoritatem Ecclesiae, quatenus Spiritu Sancto regitur, fieri possit, & communiter soleat a sidelibus ipsis, qui infallibilem Spiritus Sancti assistentiam, ac directionem, Ecclesiae promissam certa fide tenent: his enim ejus testimonium, ac definitio cer∣ta regula est ad alios articulos amplectendos.—Imo talis regula, seu norma exurgentibus circa fidem dubiis, omnino nobis necessaria est, put a ad discernendum Scripturam Canonicam ab Apocrypha; traditiones ve∣ras a falsis; denique credenda a non credendis;—Sententia Scoti & Gabrielis, qui in resolutione recurrere videntur ad fidem acquisitam propter authoritatem Ecclesiae, quatenus ea est illustris congregatio tot ho∣minum excellentium: Exempli causa; Credo Deum esse incarnatum, quia divinitus revelatum est; revelatum autem hoc esse divinitus, seu revelationem hanc a Deo profectam esse ideo accepto, seu credo (fide acquisita,) quia it a scriptum est in Evangelio S. Johannis, cui omnis Ecclesia, seu congregatio hominum vitae innocentia, sapien∣tia illustrium, testimonium & assensum praebet: Haec sententia (in∣quam) si recte explicetur, a vero aliena non est. Non enim mens est Doctorum illorum, quod fidei divinae assensus in fidem acquisitam prop∣ter authoritatem Ecclesiae resolvatur, tanquam in principium; sed tan∣quam in extrinsecum adjumentum, & conditionem sine qua non. Et∣enim authoritas illa Ecclesiae, non quatenus consideratur ut organum Spiritus Sancti; sed ut illustris congregatio hominum prudentum &c. est quidem formale principium credendi side humana; sed non fide divina. Quia fides divina est, qua Deo dicenti credimus ob authoritatem & ve∣ritatem ejus: consequenter qui credit propter authoritatem hominum, vel simile motivum humanum, is fide solum humana credit. Accedit quod (sicuti ipsemet Scotus & Gabriel argumentantur) assensus cogno∣scitivus non possit excedere certitudinem principii, quo nititur: assen, us autem fidei divinae certitudinem infallibilem habet: ergo fieri non potest, ut assensus fidei divinae, tanquam principio nitatur authoritate hominum, vel simili motivo humano, quippe quod secundum se absolute fallibile est.—Major autem, imo maxima & certissima animi adhaesio, quam sides di∣vina continet, non ex viribus naturae, aut humanis persuasionibus pro∣venit; sed ab auxilio Spiritus Sancti succurrentis intellectui & liberae voluntati nostrae. By this it seems, that ultima resolutio sidei divi∣nae is in illam certitudinem, quam habemus per auxilium Spiritus Sancti &c.] Hear then his last stating of the point.—Quod ad forma∣lem, de qua nunc agimus, fidei resolutionem attinet; expeditus ac ve∣rus dicendi modus est iste, [citing Cajetan for it 2. 2. q. 1. a. 1.] Quod si∣des divina ex parte objecti, ac motivi formalis resolvatur in auhorita∣tem

Dei revelantis: Credo Deum esse incarnatum; [Credo] Eccle∣siae item definientis authoritatem infallibilem esse; quia prima & summa veritas id nobis revelavit. [But if you ask, whence or why he believeth Deum summam veritatem id revelasse; he goeth on,] Deum autem veracem talia nobis revelasse, ulterius resolvi, vel per fidem [i. e. divinam] probari, non potest, nec debet: quandoquidem principia resolutionis non probantur, sed supponuntur. [I wonder why he adds not here, that the believer hath fidem divinam & infallibilem, Deum veracem talia revelasse ex auxilio Spiritus S. succurrentis intellectui &c. for he saith it before. But then, if asked again; How he knows or believes that this his faith Deum revelasse &c, is ex auxilio Spiri∣tus Sancti; here at least he must have stay'd as at the first principle of Resolution of Faith divine. But now, that fides, which he calls humana, and fallible, can go on further, and give a ground or motive why it believes Deum veracem talia revelasse, or se hanc fidem, Deum revelasse, habere ex auxilio Spiritus Sancti, and this a motive mo∣rally infallible; namely consensum Ecclesiae, or Universal Tradition: concerning which he thus goes on.] Verum in ordine ad nos, re∣velatio divina credibilis & acceptabilis fit per extrinseca motiva, inter quae unum ex praecipuis merito censetur authoritas & consensus Ecclesiae, tot saeculis, tanto numero hominum clarissimorum florentis: [But then this evident or morally-infallible motive is not held always neces∣sary neither, for the humane inducement to divine faith. For he goes on:] quamvis id non unicum, neque simpliciter necessarium mo∣tivum est: quandoquidem non omnes eodem modo, sed alii aliter ad fi∣dem Christi amplectendam moventur. (His adde.)—Non tantum va∣riis motivis homines ad fidem amplectendam moveri; sed etiam alios aliis facilius, partim propter majorem internam Spiritus sancti illustra∣tionem & impulsionem, sicuti not avit Valentia q. 1. p. 4. arg. 18. par∣tim propter animi sui simplicitatem, quia de opposito errore persuasionem nullam conceperunt. Qua ratione pueri apud Catholicos, cum ad usum rationis pervenerunt, acceptant sidei mysteria, tanquam divinitus reve∣lata, quia natu majores & prudentes, quos ipsi norunt, ita credere ani∣madvertunt. So then; if all saving faith must be sides divina infal∣lible, that which can rightly be produced to advance sides humana into it, is not the authority of Scriptures, or of the Church, (for Qui credit propter authoritatem hominum, vel simile motivum huma∣num, is fide solum humana credit); but only auxilium Spiritus Sancti succurrentis intellectui &c, in the stating of this learned Casuist. Thus you see by what is quoted here out of Estius, Lugo, and Layman, that the moderate Catholick writers concede divine and salvifical faith where no infallibility of any outward evidence

or motive. And perhaps it might conduce much more to the pray∣ed-for union of Christ's Church, if so many Controvertists on all sides (perhaps out of an opinion of necessary zeal to maintain their own cause to the uttermost) did not embrace the extreamest opi∣nions; by which they give too much cause to their adversaries to remain unsatisfied, and to make easie and specious replies, being helped also by the more moderate writers of the other side: As if they chiefly endeavoured to fright their enemies from any yeild∣ing or hearkning to a peace, whilst they hold it still upon higher terms than those the Church Catholick proposeth; which hath redounded to the multiplication of many needles controversies.

From what hath bin said I think we may infer, 1. First; That it is not necessary to true and saving faith, that all the mediums by * 1.60 which we attain to it be infallible. That neither an infallible Judg, nor a known-infallible argument from the Scriptures or writ∣ings of Fathers, &c. is absolutely necessary to it; but that it is sufficient to believe the things revealed by God, as revealed by him, (see §. 1.) holding whatever is his word to be infallible, (which is a principle to all men, and needs no proof,) by what weak means soever we attain the knowledge of such revelations; whether it be by Scriptures, Catechisms read, or Parents, Pastors instructing, yea tho these instructers did not know whether there were any Scriptures, (as the Eunuch believed without those of the New Testament,) and how unevident soever their confirmation thereof to us be; only if we receive from them (whether from the credit we give to their authority, or to their argument) so much light, as (together with the inward operation of the Spirit, open∣ing the heart to receive and accept of it, of which Spirit yet we are not so certainly sensible, as to know the proper movings there∣of, for then this were a motive all-sufficient without Scripture or Teacher) doth sway and perswade the understanding, and so pro∣duceth obedience. Which faith, tho it is not such, for its imme∣diate ground, as cui non potest subesse falsum, by reason of any hu∣mane evidence it hath; yet many times it is such, as cui non subest dubium, of which we doubt no more than we do of a Demonstra∣tion, by reason of the strong adherence we have to it, either from the power of God's Spirit, or probability of arguments &c. See §. 35. &c. But neither is this actual non-doubting necessary, (for there is many times doubting in a true (but weak) faith, see §. 46.) but this is enough, if any thing be so far made probable, as that it turns the ballance of our judgment so far as to win our as∣sent:

nay, nothing can be without sin disbelieved, which seems generally (including here also the argument from authority) more probable than another thing, tho it have no demonstration. Which demonstration, or also an infallible proponent, that the faith of most men wants, see the plain confession (as it seems to me) of Mr. Knot, in his Answer to Mr. Chillingworth, 4. cap, p. 358.

A man may exercise (saith he) an infallible act of faith, tho his im∣mediate instructer or proposer be not infallible; because he be∣lieves upon a ground which both is believed by him to be infalli∣ble, and is such indeed, to wit, the word of God; who there∣fore will not deny his supernatural concourse necessary to every true act of divine faith. Otherwise in the ordinary course there would be no means left for the faith and salvation of unlearned persons; from whom God exacts no more, but that they proceed prudently according to the measure of their several capacities, and use such diligence as men ought in a matter of highest mo∣ment. All Christians of the primitive Church were not present, when the Apostles spoke or wrote, yea, it is not certain, that eve∣ry one of those thousands, whom St. Peter converted, did hear every sentence he spoke, but might believe some by relation of o∣thers who stood near.

And (1. c. p. 64.) the same Author saith:

—that a Preacher or Pastor, whose testimonies are humane and fallible, when they declare to their hearers, or subjects, that some truth is witnessed by God's word, are occasion, that those peo∣ple may produce a true infallible Act of Faith, depending imme∣diately upon divine Revelation applied by the said means.—And if you object (saith he,) That perhaps, that humane authority is false, and proposes to my understanding Divine revelation when God doth not reveal; therefore I cannot upon humane testimony, representing or applying Divine revelation, exercise an infallible Act of Faith. I answer: it is one thing, whether by a reflex act I am absolutely certain, that I exercise an infallible act of Faith; and another, whether indeed, and in actu exercito I produce such an act. Of the former I have said nothing, neither makes it to our present purpose. Of the latter I affirm, that when indeed humane testimony is true, [tho not certainly known by me to be so,] and so applies a divine revelation which really exists; in such case I may believe by a true infallible assent of Christian faith. The reason of this seems clear, because altho a truth, which I know only by probable assent, is not certain to me; yet in it self it is most immoveable and certain, in regard that while a thing is, it cannot but be, for that time for which it is, &c.

Thus he..: The

sum of which is; That the infallibility of many mens faith is not from any external Proponent, but only from God's concourse. See Dr. Hold. 1. l. 2. c. p. 36, 37. de resol. fid. saying the like.

2. Again, in the 2d. place it may be inferred, * That receiving * 1.61 of the Articles of his Creed from the Church'es proposal is not ne∣cessary to true faith: or, * That one may truly believe some, who doth not believe all the, points of faith, which the Church pro∣poseth; or, any for, or upon, her proposal: or lastly, * That one may truly and savingly believe an article of faith, who is not cer∣tain of the divine revelation thereof. I willingly grant here, 1. first; That he who believes aright any divine truth, must be∣lieve that it is revealed by God, or that God hath said it; and, That he that denies any one thing which he believes is revealed by God, can believe no other thing at all as he ought, that is, as from divine revelation: he must believe all such, or none at all aright. 2. Since a rational certain knowledge of divine revela∣tion (as of the Scriptures, or also of the Sense thereof where doubt∣ful) is only receivedd from the Church and her Tradition, I ac∣cord, that none can rationally or so infallibly believe any things to be revealed by God, but such as he knows to be proposed to him, by the Church, or Tradition, to be such, either immediately, in her exposition of obscure Scriptures, or mediately, in her delivering to him the Canon of Scripture; and therefore, that who denies this authority in some points, (suppose in those points, where this au∣thority is granted by him to be of equal force) hath no rational ground or certainty of his faith in any other of those points, ac∣cording to the Schools; Qui inhaeret doctrinae Ecclesiae tanquam infal∣libili regulae, [i. e. in omnibus quae proponit,] omnibus assentit quae Ec∣clesia docet, [i. e. quae scit Ecclesiam docere,] alioqui si de his quae Ec∣clesia docet tenet quae vult, & quae non vult non tenet, non inhaeret in∣fallibili doctrinae Ecclesiae, sed propriae voluntati. [But note, that eve∣ry one who doth not inhaerere doctrinae Ecclesiae tanquam infallibili, may not therefore be said inhaerere propriae voluntati, because he may hold such tenents, not quia vult, but * for some other reason abstract from the Church'es authority: as Protestants do * for the evidence of Tradition in this point, That Scripture is God's word.] So those who rejected some parts or books of Scripture, because containing something opposite to their opinions, could not ground any certainty of their faith upon the rest: because that Scripture they refused, came recommended to them by as much and the same authority, as that they accepted.

But these Concessions destroy not the former proposition: be∣cause (for the former concession) it is one thing to believe such a * 1.62 truth to be divine revelation; another, to be rationally assured thereof: the first we grant is, the second I think we have proved not to be, necessary to all true faith. For the second, tho he who certainly knows not Church-tradition, cannot have a rational or discursive certainty in his faith, (abstracting here from what in∣ternal certainty one may have from the Spirit,) nor upon that principle can believe one thing, unless he believe all the rest that have the like Tradition with it; yet he may without such a cer∣tainty or such a ground truly believe: as I think is before-proved. And hence it follows, that one may truly believe some other points of faith, who doth not believe this point in particular; That the Church, or Universal Tradition, is infallible.

Thus much, * of the non-necessity of infallible certainty in eve∣ry believer, to render his faith true, divine, and salvifical; * and of * 1.63 the erring in some one article its not necessarily destroying the true faith of all the rest. But (to conclude this Discourse) Three things mean-while are acknowledged and confessed. 1. First; that he that truly and divinely believes all the rest of the Articles of our Faith, and erreth only in one Article that is absolutely necessa∣ry to salvation, such error may be said to destroy his whole faith in some sense, (that is) in rendring his faith in other points tho not false, yet non-salvifical to him. 2. Again, he that disbelieveth and opposeth the propositions of the Church (known to him to be so) in some point not absolutely necessary (I mean to be explicitely believed for attaining salvation, as some points there are so neces∣sary,) tho this error doth not null the body of his beleife, yet this opposition in that error is, by the common doctrine of the Church, accounted so great a crime, as that, unrepented of, it renders his true faith, being destitute of due obedience and charity, unprofi∣table for his salvation, (which I thought fit here to mind you of, that none may presume salvation from the truth of his faith in all necessaries, as long as he stands, tho in some (as he accounts) smal∣ler points, after sufficient proposal, in opposition and disobedience to the Church, i. e. to his supreme Governour and Guide in all Ec∣clesiastical and Spiritual matters. (See before §. 50.) 3. And lastly, if this Article of Faith [That the Church'es authority is either abso∣lutely infallible in all things she proposeth to be believed, or at least so supreme, that none may in any wise dissent from her determination] can

be proved one of the points of faith absolutely necessary to salva∣tion, to be by every Christian believed; then, since there can be no disobedience and non-conformity to the Church, but that it is grounded on the dissbelief of this Article, it must follow, That every one that opposeth the Church, is also, from his disbelief of this Article, excluded from salvation.

FINIS.

Notes

• * 1.1

  PART. I.
• * 1.2

  §. 1. 1. Concern∣ing Faith necessary for salvation. 1. Con∣cerning the object or matter of Faith.
• * 1.3

  §. 2. 1. Con∣cerning the necessity of our belief of such object of faith. 1. That it is necessary to our salva∣tion, to be∣lieve what ever is known by us to be Gods word.
• * 1.4

  §. 3. Where 1. Concern∣ing our ob∣ligation to know any thing to be Gods word, which know∣ledg oblig∣eth us after∣ward to be∣lief.
• * 1.5

  §. 4.
• * 1.6

  §. 5.
• * 1.7

  §. 6. 2. And con∣cerning sufficient proposal.
• * 1.8

  §. 7.
• * 1.9

  §. 8.
• * 1.10

  §. 9.
• * 1.11

  §. 10.
• * 1.12

  2 That it is not neces∣sary to our salvation, that all that is God's word be known by us to be so, or, in general known by us to be a truth.
• * 1.13

  Where 1. That it is necessary to salvation that some points of Gods word be expresly known by all.
• * 1.14

  〈◊〉〈◊〉 points very few.
• * 1.15

  §. 11.
• * 1.16

  §. 12.
• * 1.17

  §. 13. Not easily defined.
• * 1.18

  In respect of these the Apostles Creed too large.
• * 1.19

  §. 14. 2. Other points, only highly ad∣vantageous to salvation that they be known.
• * 1.20

  3. Yet our duty (each one accord∣ing to his calling) to seek the knowledg of them.
• * 1.21

  §. 15. In respect of these the Apostles Cre••d too narrow.
• * 1.22

  §. 16.
• * 1.23

  §. 17. 4. That the obligation of knowing these varieth according to several per∣sons, &c.
• * 1.24

  And the de∣crees of Councils not obliga∣tory (at least to some) a∣gainst a pure nescience, but, opposi∣tion there∣of: and not any opposi∣tion, but, only when known to be their De∣crees.
• * 1.25

  §. 18.
• * 1.26

  §. 19.
• * 1.27

  §. 20. PART. II. Concern∣ing the ne∣cessary Ground of Faith Salvifical: Whether Infallibility; that the matter of such Faith is a divine truth, or God's word.
• * 1.28

  §. 21. Concessi∣ons. 1. Concern∣ing the ob∣ject of Faith; that this is only God's Word.
• * 1.29

  §. 22. 2. Concern∣ing the act of faith, and the certain∣ty which it may receive from the ex∣ternal mo∣tives of Scriptures, Church, Tradition.
• * 1.30

  §. 23. That the authority of Scriptures and Church is learn'd from univer∣sal Tradi∣tion.
• * 1.31

  §. 24.
• * 1.32

  §. 25. Concessions concerning Tradition,
• * 1.33

  1. That there is suf∣ficient assu∣rance in Tradition (whether ••••∣fallible, or no) to ground a firm faith upon.
• * 1.34

  §. 26.
• * 1.35

  §. 27.
• * 1.36

  §. 28. 2. That Tra∣dition may have a suffi∣cient cer∣tainty; tho notabsolute∣ly un versal.
• * 1.37

  §. 29. 3. That no one age of the Ch. is mistaken in delivering any eminent Tradition.
• * 1.38

  §. 30. 4. Tha•• the testimony of the present age is suffi∣cient to in∣form us therein,
• * 1.39

  §. 31. 5. That Tra∣dition of the Ch. is easier to be under∣stood (in some things expounded by her) than the Scrip∣tures.
• * 1.40

  §. 32. 6. That the Ch. is a suf∣ficiently cer∣tain Guide to us in do∣ctrines pro∣posed by her as Traditio∣nary.
• * 1.41

  §. 33. Digression. That all tra∣ditions car∣ry not equal certainty.
• * 1.42

  §. 34. Where concern∣ing the Church'es and the Hea∣then and Mahometan Traditions.
• * 1.43

  §. 35. 3 Concern∣ing the cer∣tainty which Faith may receive from the inward operation of God's Spi∣rit.
• * 1.44

  Concessions concerning the Spirit. 1. That it is always re∣quired be∣sides out∣ward mean.
• * 1.45

  §. 36. 1. That all Faith wrought by the Sp••rit is infallible.
• * 1.46

  §. 37. 3. That sometimes the Spirit produceth evidence be∣yond sci∣ence, &c.
• * 1.47

  §. 38. 4. Th••t from these concessions it follows not, that all who s••ving∣ly believe have, or must have, aninfallible, or such suf∣ficient cer∣tainty as may possi∣bly be had, of what they believe,
• * 1.48

  §. 39. N••i••ther from the e∣vidences * of Scrip∣tures.
• * 1.49

  §. 40. Nor * of the Spirit.
• * 1.50

  §. 41. Nor * of Church-Tradition.
• * 1.51

  §. 42.
• * 1.52

  §. 43. For these following Reasons.
• * 1.53

  §. 44.
• * 1.54

  §. 45.
• * 1.55

  §. 46.
• * 1.56

  §. 47.
• * 1.57

  §. 48.
• * 1.58

  §. 49.
• * 1.59

  §. 50.
• * 1.60

  §. 51. Necessary Inferences upon the former rea∣sons.
• * 1.61

  §. 52.
• * 1.62

  §. 53.
• * 1.63

  §. 54.