A27045:642
The successive visibility of the church of which the Protestants are the soundest members…
The successive visibility of the church of which the Protestants are the soundest members I. defended against the opposition of Mr. William Johnson, II. proved by many arguments / by Richard Baxter ; whereunto is added 1. an account of my judgement to Mr. J. how far heretics are or are not in the church, 2. Mr. Js. explication of the most used terms, with my queries thereupon, and his answer and my reply, 3. an appendix about successive ordination, 4. letters between me and T.S., a papist, with a narrative of the success.The successive visibility of the church of which the Protestants are the soundest members I. defended against the opposition of Mr. William Johnson, II. proved by many arguments / by Richard Baxter ; whereunto is added 1. an account of my judgement to Mr. J. how far hereticks are or are not in the church, 2. Mr. Js. explication of the most used terms, with my queries thereupon, and his answer and my reply, 3. an appendix about successive ordination, 4. letters between me and T.S., a papist, with a narrative of the success.
London: printed by R.W. for Nevil Simmons, 1660
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
But if you speak of all which that particular man hath had sufficient means to know, it is then impossible for you to make a judgement of any mans faith by this: For you can never discern all the means (internal or external) that ever he had; much less can you discern whether his faith be commensurate to the truth so far revealed. So that by this course you make your Church invisible. I pray tell me how you can avoid it? 2. The second sort of Implicit Belief, is no Belief of the particulars at all. An Animal may live, and yet it followeth not that you are alive or an animal. If this were your meaning, then either you mean [that it is enough if all be believed Implicitly besides that general proposition]; or you mean that some must be believed explicitly (that is actually) and some Implicitly, (that is, not at all). If the former be your sense, then Infidels or Heathens may be of your ⟨p. 317⟩Church. For a man may believe in general that [the Bible is the Word of God and true] and yet not know a word that's in it; and so not know that Christ is the Messiah, or that ever there was such a person. But if somewhat must be explicitly (that is, Actually) believed, the Question that you should have answered was, [What is it?] For till that be known, no man can know a Member of your Church by your description. 3. If you take [Implicit] in the third sense, then Implicit faith is either Divine or Humane. Divine, when the Divine Veracity is the formal Object. Humane, when mans Veracity is the formal Object. Which may be Conjunct where the Testimonies are so conjunct, as that we are sure it is God that speaks by man; who is therefore credible because God infallibly guideth or inspireth him: This is at once to believe a Humane and Divine Veracity. If any of this be your meaning, the last questions remain still to be resolved by you. A man may believe that [God is true,] and that [his Prophets or inspired messengers are true] and yet not understand a word of the message: so that still if this will serve, a man may be of your Church that knoweth not that ever ⟨p. 318⟩there was such a person as Jesus Christ, or that ever he died for our sins, or rose again, or that we shall rise. And are Infidels of your Church while you are arguing us out?
But if you speak of all which that particular man hath had sufficient means to know, it is then impossible for you to make a judgement of any mans faith by this: For you can never discern all the means (internal or external) that ever he had; much less can you discern whether his faith be commensurate to the truth so far revealed. So that by this course you make your Church invisible. I pray tell me how you can avoid it? 2. The second sort of Implicite Belief, is no Belief of the particulars at all. An Animal may live, and yet it followeth not that you are alive or an animal. If this were your meaning, then either you mean [that it is enough if all be believed Implicitly besides that general proposition]; or you mean that some must be believed explicitly (that is actually) and some Implicitly, (that is, not at all). If the former be your sense, then Infidels or Heathens may be of your