A95413:77
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.
But if all things necessary to salvation are plainly set down in holy Scripture, as both Chrysostom a Greek Father, and Austin a Latin Father, have concurrently delivered, what are we the worse for the obscurity of the same? 2. But suppose all were obscure, yet are there not degrees of obscurity? Amongst Writers in all Languages there is this difference, some write more obscurely, some more clearly, as amongst the Greeks, what difference between Chrysostom and Epiphanius this ⟨p. 36⟩way? among the Latins between Tertullian and Cyprian? yet who doubts but even Tertullian may be understood, and that by Cyprian, who was wont to call for him in these terms, Da mihi Magistrum; so amongst School-Divines, Aquinas and Durand are perspicuous and clear, not so with Scot or Cajetan; so Alvares fair and clear, Navarrettus à Dominicanto, but all along labours of obscurity as a man doth of the Gout; whether he understood himself or no, I know not, sure I am he torments his Reader, yet by pains and intention of study the difficulty may be overcome, as I have found in part, but I do not think any knowledge in him worthy to be redeemed with the like labour; never any thing tormented me more unless it were the construing of Dr. Jacksons English, yet no where else that I know save in treating of the Divine Essence, Prov. 14.16. Now the ⟨p. 37⟩Word of God hath taught us that knowledge is easy to him that will understand. If thou callest after knowledge, and criest for understanding: If thou seekest her as silver, and searchest for her as for hid treasures; Then shalt thou understand the fear of the Lord, and find the knowledge of God, Prov. 2.3, 4, 5. especially as touching all things necessary unto salvation. 2. But suppose it were very obscure throughout, is not God the Author able to instruct us in his own meaning, and make us assured of it? And hath not our Saviour assured us, that if earthly Fathers know how to give good things to their children, much more shall the heavenly Father give the holy Spirit to them that ask him. The holy Apostle teacheth us this saying, 1 Joh. 2.27.