A95413:75
The doubting conscience resolved. In answer to a (pretended) perplexing question, &c. Wherein is…
The doubting conscience resolved. In answer to a (pretended) perplexing question, &c. Wherein is evidently proved, that the holy Scriptures (not the pope) is the foundation whereupon the Church is built. Or, That a Christian may be infallibly certain of his faith and religion by holy Scriptures. By William Twice D.D. Prolocutor of the Assembly of Divines. Written at the desire of Samuel Hartlib, Esquire, for the satisfaction of his friends beyond the seas; and now divulged in print for more public edification.The doubting conscience resolved. In answer to a (pretended) perplexing question, &c. Wherein is evidently proved, that the holy Scriptures (not the pope) is the foundation whereupon the Church is built. Or, That a Christian may be infallibly certain of his faith and religion by holy Scriptures. By William Tvvisse D.D. Prolocutor of the Assembly of Divines. Written at the desire of Samuel Hartlib, Esquire, for the satisfaction of his friends beyond the seas; and now divulged in print for more publick edification.
London: printed for Thomas Matthews, 1652
Title page typeset from the transcription.
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.
3. There is a vast difference between ⟨p. 32⟩the things of men and the things of God; so that whereas natural reason and natural instruction may be sufficient to enable a man to understand the writing of another man, yet only supernatural illumination is sufficient to enable a man to discern the things of God; yet I confess, on this particular some judicious reader may think to find a flaw, yet I presume that upon serious consideration that attempt will prove but vain, and none but a Socinian will oppose in this, who denies all fides infusa, and acknowledgeth none but acquisita, faith natural, and shrewd suspicions that way are betrayed by Mr. Chillingsworth, as if he acknowledged no faith, but faith natural.
3. There is a vast difference between ⟨p. 32⟩the things of men and the things of God; so that whereas naturall reason and naturall instruction may be sufficient to inable a man to understand the writing of another man, yet onely supernaturall illumination is sufficient to inable a man to discern the things of God; yet I confess, on this particular some judicious reader may think to find a flaw, yet I presume that upon serious consideration that attempt will prove but vain, and none but a Socinian will oppose in this, who denies all fides infusa, and acknowledgeth none but acquisita, faith naturall, and shrewd suspicions that way are betrayed by Mr. Chillingsworth, as if he acknowledged no faith, but faith naturall.
2. But be it granted, that the Scripture is obscure. 1. Consider the force of this proposition, it is but an indefinite, and the matter is apparently contingent; for undoubtedly ⟨p. 33⟩it was at the good pleasure of God to speak after what manner he thought good: Hence it followeth, that the force hereof is but the force of a particular proposition, as much as to say, that the Scripture in some places is obscure, or some places of Scripture are obscure. And indeed Gregory of old hath professed that the holy Scripture is like unto a ford, wherein a Lamb may wade, and an Elephant may swim; and before him S. Paul tells us, that it contains both milk for babes, and strong meat for men; there is enough, and that plain enough, to satisfy the hungry; and there is also enough, and that obscure enough, to prevent non-sealing, especially in the Prophecies for the times to come. The first promise of the Covenant of Grace was this, the seed of the woman shall break the Serpents head: Here is a double mystery in general notions carried, the one the mystery