The humbled sinner resolved what he should do to be saved. Or Faith in…

First, one quality is Scientia, or knowledge, which is a firm assent unto a thing which may be evidenced to the understanding by solid demonstration of infallible principles, or else by the undeniable evidence of sense, and experience: as thus, that every natural body hath power to move, or that the Moon will suffer an Eclipse or that the fire is naturally apt to ascend, and the water to moisten, &c.

First, one quality is Scientia, or knowledge, which is a firme assent unto a thing which may be evidenced to the understanding by solid demonstration of infallible principles, or else by the undeniable evidence of sense, and experience: as thus, that every natural body hath power to move, or that the Moon will suffer an Eclipse or that the fire is naturally apt to ascend, and the water to moisten, &c.

These things have both a natural certainty and truth in themselves, and there is an undoubted evidence and certainty in the mind of the person, truly knowing them; and so certain and full is the persuasion of the mind, about them, that there is no scruple of doubt remaining to discuss, as any uncertainty whether the things be so or no.

These things have both a naturall certainty and truth in themselves, and there is an undoubted evidence and certainty in the minde of the person, truly knowing them; and so certaine and full is the perswasion of the minde, about them, that there is no scruple of doubt remaining to discuss, as any uncertainty whether the things be so or no.

Another is opinion, which is an inevident evident assent, if §2I may so phrase it: My meaning is, the understanding doth so assent and yield to the things, as that yet it sees some contrary reason to suspect and question whether the thing be so or no; for as much as (in opinion) the grounds are not fully evident to the mind, but they are only probable, and therefore the assent by opinion, is but conjectural. As take a man in a case of a scrupulous conscience, there is to that man some evidence of argument which doth seem to warrant his action or attempt, and yet that argument is not so entirely convincing of his judgment, but on the other side, there starts up a medium or argument, which renders the practice probably sinful; whereupon, if you come to demand of him; May you do such a thing? he answers I do not certainly know (that is) I am not entirely and absolutely resolved of it, yet I think I may, I think it is lawful; and this thinking (which is opinion) is always accompanied with some fear and suspicion; so that the mind is like a pair of Scales tottering and tilting to either side. Things are partly clear, and partly obscure, partly, evident, and partly inevident,