But for the fuller clearing of the point, sundry rules are to be observed, both concerning faith, and concerning the Scripture it self. 1. Distinction must be made, between certainty of faith, and certainty of sense or sight. Things believed, in themselves are more certain then things seen, but they are not always so apprehended by us. Certainty of sight excludes doubtings, so doth not certainty of faith, it is sufficient that it prevail against them. Gen. 15. 6. 8. 1. Cor. 13. 9. ⟨p. 9⟩12. Jud. 6. 36, 37, 38. 2. Implicit faith, by which we confusedly believe, that such books are the word of God not understanding the sense of them, is to be distinguished from explicit faith, which is ever joined with a distinct and certain understanding of the thing believed. Joh. 3. 2. 10. 3. Historical faith, which stands in the certainty of the mind, and believes God speaking in his word, must be distinguished from justifying and saving faith, which contains the persuasion and confidence of the heart, whereby we not only believe the word of God to be the chief truth; but also do embrace it, as containing the chief good of man. Jam. 2. 19. Joh. 5. 35. Heb. 6. 11. & 10. 22. Eph. 3. 12. for all things in Scripture are not alike to be believed, neither do the same arguments serve, to beget each faith. 4. Concerning the Scripture, we must put a difference between the doctrine therein contained, and the writing: for the sign is for the sense, and the knowledge and faith of both is not alike necessary. The doctrine was ever necessary to be believed, the manner of revealing was not always. Joh. 8. 24. 5. Of ⟨p. 10⟩doctrines, some are simply necessary to salvation, containing the main grounds and chief heads of Christian religion: others are expositions, or amplifications of the same, very profitable, but not of such necessity. 1. Cor. 3. 12. 13. Col. 2. 18. 19. Phil. 3. 15. 6. A distinction is to be put between the Scripture generally considered, in respect of the manner of revealing, and between the number and order of the Books: it being one thing to believe that the will of God is now fully and wholly committed to writing: another that this is the distinct order, & precise number of Books. 7. Also it is one thing to believe, that God is the author of this or that book; another to believe that it was written by this or that Scribe or Amanuensis;
But for the fuller clearing of the point, sundry rules are to bee obserued, both concerning faith, and concerning the Scripture it selfe. 1. Distinction must be made, betweene certainty of faith, and certainty of sense or sight. Things beleeued, in themselues are more certaine then things seen, but they are not alwaies so apprehended by vs. Certainty of sight excludes doubtings, so doth not certainty of faith, it is sufficient that it preuaile against them. Gen. 15. 6. 8. 1. Cor. 13. 9. ⟨p. 9⟩12. Iud. 6. 36, 37, 38. 2. Implicite faith, by which wee confusedly beleeue, that such bookes are the word of God not vnderstanding the sense of them, is to be distinguished from explicite faith, which is euer ioyned with a distinct and certain vnderstanding of the thing beleiued. Ioh. 3. 2. 10. 3. Historical faith, which stands in the certainty of the mind, and beleeues God speaking in his word, must bee distinguished from iustifying and sauing faith, which containes the perswasion and confidence of the heart, whereby we not only beleeue the word of God to be the cheife truth; but also do embrace it, as containing the cheife good of man. Iam. 2. 19. Ioh. 5. 35. Heb. 6. 11. & 10. 22. Eph. 3. 12. for all things in Scripture are not alike to be beleeued, neither doe the same arguments serue, to beget each faith. 4. Concerning the Scripture, wee must put a difference betweene the doctrine therin contained, and the writing: for the signe is for the sense, and the knowledge and faith of both is not alike necessarie. The doctrine was euer necessary to be beleeued, the manner of reuealing was not alwaies. Ioh. 8. 24. 5. Of ⟨p. 10⟩doctrines, some are simply necessary to saluation, containing the maine grounds and cheife heads of Christian religion: others are expositions, or amplifications of the same, very profitable, but not of such necessitie.
