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TroposchemmalogiaTroposchēmalogia

Name: Troposchemmalogia
Author: Benjamin Keach

Troposchemmalogia: Tropes and figures; or, A treatise of the metaphors, allegories, and express similitudes, &c. contained in the Bible of the Old and New Testament To which is prefixed, divers arguments to prove the divine authority of the Holy Scriptures wherein also 'tis largely evinced, that by the great whore, mystery Babylon is meant the Papal hierarchy, or present state and church of Rome. Philologia sacra, the second part. Wherein the schemes, or figures in Scripture, are reduced under their proper heads, with a brief explication of each. Together with a treatise of types, parables, &c. with an improvement of them parallel-wise. By B. KTroposchēmalogia: Tropes and figures; or, A treatise of the metaphors, allegories, and express similitudes, &c. contained in the Bible of the Old and New Testament To which is prefixed, divers arguments to prove the divine authority of the Holy Scriptures wherein also 'tis largely evinced, that by the great whore, mystery Babylon is meant the Papal hierarchy, or present state and church of Rome. Philologia sacra, the second part. Wherein the schemes, or figures in Scripture, are reduced under their proper heads, with a brief explication of each. Together with a treatise of types, parables, &c. with an improvement of them parallel-wise. By B. K

:93p. xiii

Object. 1. How Men, in the respective Ages wherein the several parts of the Bible were written, could know that they were written by an infallible Spirit, and so distinguish them from other Writings?

:94p. xiii

Answ. Two ways: First, by the Quality of the Persons; and secondly, from the Nature and Quality of the Matter. As for Moses, there could not be the least Cause of doubting his being inspired by God, since he wrought such Miracles, and had a visible and audible Intercourse with the Lord, as we read, Exod. 19.9. that the Lord said unto him, Lo, I come unto thee in a thick Cloud, that the People may hear when I speak with thee, and believe thee for ever. The other Parts of the Old Testament were written by Prophets, and holy Men. And tho several of them were not received and hearkened to as such, by the corrupt ruling Part of the Jews, whilst they lived; yet they were acknowledged afterwards, as well for the Sanctity of their Lives, and the fulfilling of those things mentioned, the Judgments which they foretold coming to pass, and the Agreeableness of what they delivered to the established Worship of God. For two ways God himself had provided, for discovering all Pretences to Revelation: First, If any such Pretender went about to seduce the People to Idolatry, he was to be rejected. — The Prophet that shall speak in the Name of other Gods, shall die^(f). Secondly; If the Matter came not to pass, as we have it in the next Verse save one; When a Prophet speaketh in the Name of the Lord, if the Thing follow not, nor come to pass, that is the Thing which the Lord hath not spoken, but the Prophet hath spoken it presumptuously. And a final Decision, what was to be received for the Old Testament, God was pleased to make, after the Babylonish Captivity, in the Days of Ezra, and that famous Synagogue, several of the last Prophets being personally present, where, by a divine Direction, all the Parts of the Old Testament were collected, and a Separation made, not only between the Works of true Prophets and false; and such Writings as came by divine Inspiration, from those that were of divine Extraction; and such as were to be a perpetual Rule to the Church, from such as relating only to particular Cases, were not so. And in this Settlement the Jewish Church did acquiesce, and from that time to this have had no further Disputes, but received those very Books, and none others, (for those called Apocrypha, which the Papists would obtrude upon us, were never received as Canonical by the Jews.)

Answ. Two ways: First, by the Quality of the Persons; and secondly, from the Nature and Quality of the Matter. As for Moses, there could not be the least Cause of doubting his being inspired by God, since he wrought such Miracles, and had a visible and audible Entercourse with the Lord, as we read, Exod. 19.9. that the Lord said unto him, Lo, I come unto thee in a thick Cloud, that the People may hear when I speak with thee, and believe thee for ever. The other Parts of the Old Testament were written by Prophets, and holy Men. And tho several of them were not received and hearkned to as such, by the corrupt ruling Part of the Jews, whilst they lived; yet they were acknowledged afterwards, as well for the Sanctity of their Lives, and the fulfilling of those things mentioned, the Judgments which they foretold coming to pass, and the Agreeableness of what they delivered to the establish'd Worship of God. For two ways God himself had provided, for discovering all Pretences to Revelation: First, If any such Pretender went about to seduce the People to Idolatry, he was to be rejected. — The Prophet that shall speak in the Name of other Gods, shall die^(f). Secondly; If the Matter came not to pass, as we have it in the next Verse save one; When a Prophet speaketh in the Name of the Lord, if the Thing follow not, nor come to pass, that is the Thing which the Lord hath not spoken, but the Prophet hath spoken it presumptuously. And a final Decision, what was to be received for the Old Testament, God was pleased to make, after the Babylonish Captivity, in the Days of Ezra, and that famous Synagogue, several of the last Prophets being personally present, where, by a divine Direction, all the Parts of the Old Testament were collected, and a Separation made, not only between the Works of true Prophets and false; and such Writings as came by divine Inspiration, from those that were of divine Extraction; and such as were to be a perpetual Rule to the Church, from such as relating only to particular Cases, were not so. And in this Settlement the Jewish Church did acquiesce, and from that time to this have had no further Disputes, but received those very Books, and none others, (for those called Apocrypha, which the Papists would obtrude upon us, were never received as Canonical by the Jews.)

(f)Deut. 19.20.

:95p. xiii

Then as for the Books of the New Testament, they were all written either by Apostles, or Apostolical Men, known by their being called to that Office, and the Gift of Tongues, and Power of working Miracles, to be guided by the Holy-Ghost. And as the Writing of the Old Testament ended with the Prophets, (for after Malachi, to the Time of John the Baptist, which was near four hundred Years, there arose not a Prophet in Israel); so the New Testament begins with the Accomplishment of Malachi's Prophecy, by the Birth of the said John, predicted under the Type of Elijah, and ends with the Apostles; for John, who wrote the Revelation, outlived all the rest of the Apostles, (for he died not till the Time of Trajan, in the 99th Year of our Lord, and almost thirty Years after the Destruction of Jerusalem) and he closes the Canon of the New Testament with a Denunciation of a Curse to any that should add thereunto^(g).

Then as for the Books of the New Testament, they were all written either by Apostles, or Apostolical Men, known by their being called to that Office, and the Gift of Tongues, and Power of working Miracles, to be guided by the Holy-Ghost. And as the Writing of the Old Testament ended with the Prophets, (for after Malachi, to the Time of John the Baptist, which was near four hundred Years, there arose not a Prophet in Israel); so the New Testament begins with the Accomplishment of Malachi's Prophecy, by the Birth of the said John, predicted under the Type of Elias, and ends with the Apostles; for John, who wrote the Revelation, outliv'd all the rest of the Apostles, (for he died not till the Time of Trajan, in the 99th Year of our Lord, and almost thirty Years after the Destruction of Jerusalem) and he closes the Canon of the New Testament with a Denunciation of a Curse to any that should add thereunto^(g).

(g)Rev. 22.18

:96p. xiii

Object. 2. But how are we sure that we have now at this Day all the Books that were anciently esteemed Canonical? It seems not: for there is mention made of Solomon's three thousand Parables or Proverbs, and Songs an hundred and five^(h), of Nathan the Prophet, and of Gad the Seer⁽ⁱ⁾, the Prophecy of Ahijah the Shilonite, and the Visions of Iddo the Seer^(k): And in the New Testament, of the Epistle to the Laodiceans^(l); now where are any of these extant?

:97p. xiii

Answ. Those Books mentioned in the Old Testament, were either Books of a common Nature, and not divinely inspired; or else they are yet extant under another Name: For how do we know, but the Books called Samuel might be written partly by himself, whilst he lived, and partly by Gad and Nathan, after his Death. And for the other Writings of Nathan, Ahijah, and Iddo, they may very probably be the same that we call the Books of the Kings. And for that Epistle to the Laodiceans, the Original is, [Greek or Hebrew], [from] (not [to] as some Translations would have it) Laodicea: And 'tis probable it was some Letter written from the Laodiceans to Paul, wherein there might be something that concerned the Colossians, and therefore the Apostle advised them to read it.

Answ. Those Books mentioned in the Old Testament, were either Books of a common Nature, and not divinely inspired; or else they are yet extant under another Name: For how do we know, but the Books called Samuel might be written partly by himself, whilst he lived, and partly by Gad and Nathan, after his Death. And for the other Writings of Nathan, Ahijah, and Iddo, they may very probably be the same that we call the Books of the Kings. And for that Epistle to the Laodiceans, the Original is, 〈non-Latin alphabet〉, [from] (not [to] as some Translations would have it) Laodicea: And 'tis probable it was some Letter written from the Laodiceans to Paul, wherein there might be something that concerned the Colossians, and therefore the Apostle advised them to read it.

:98p. xiii

Object. 3. But the Papists say, That the very Fountains, the Hebrew and Greek Originals themselves, are corrupted, depraved, and troubled; and if so, how shall we be at any certainty?

:99p. xiv

Answ. 'Tis true, they do say so, but most falsely and wickedly, only to the dishonour of the Word of God, to make way for their own Traditions, and the Authority of their Church; tho by this Suggestion they blaspheme the Providence of God, and also lay an insufferable Scandal on the Church: For if the Scriptures were committed to her Charge, and she hath suffered any part of them to be either lost or corrupted, has she not grossly abused her Trust? But they are not able to give one Instance where any such Corruption has happened. As for the Old Testament, 'tis well enough known how strictly careful the Jews were, and are to this day, to preserve it, insomuch that they took an account how oft every Letter in the Alphabet was used in every Book thereof. And Philo the Jew, an ancient, learned, and approved Author of that Nation, affirms, That from the giving of the Law to his Time, which was above two thousand Years, there was not so much as one Word changed or varied; yea, that there was not any Jew, but would rather die a thousand times over, than suffer their Law to be changed in the least. And Arias Montanus, (a Person extremely skilled in the Hebrew) in his Preface to the Interlineary Bible, assures us, That as in these Hebrew Bibles which are without Vowels, we find a certain constant Agreement of all the Manuscripts and Prints, and a like Writing in each; so in all those too that have the Points added, we have not observed the least variation or difference of pointing: Nor is there any Man can affirm, That he ever in any place saw different Exemplars of the Hebrew Text. And indeed had the Jews ever corrupted any part of it, no doubt they would have done it in those Texts that plainly refer to our Saviour; and had any Christians done it, the Jews would soon have discovered the Forgery. But neither of these things have happened, therefore to say the same is any way corrupted, is false. And for the New Testament, 'tis true, there have in ancient Manuscripts some various Readings been observed, but not such as to cause any Dispute touching the Sum or Substance of the Doctrine therein delivered, or considerably to alter the Sense of the Text.

Answ. 'Tis true, they do say so, but most falsly and wickedly, only to the dishonour of the Word of God, to make way for their own Traditions, and the Authority of their Church; tho by this Suggestion they blaspheme the Providence of God, and also lay an insufferable Scandal on the Church: For if the Scriptures were committed to her Charge, and she hath suffered any part of them to be either lost or corrupted, has she not grosly abused her Trust? But they are not able to give one Instance where any such Corruption has happen'd. As for the Old Testament, 'tis well enough known how strictly careful the Jews were, and are to this day, to preserve it, insomuch that they took an account how oft every Letter in the Alphabet was used in every Book thereof. And Philo the Jew, an ancient, learned, and approved Author of that Nation, affirms, That from the giving of the Law to his Time, which was above two thousand Years, there was not so much as one Word changed or varied; yea, that there was not any Jew, but would rather die a thousand times over, than suffer their Law to be changed in the least. And Arias Montanus, (a Person extremely skill'd in the Hebrew) in his Preface to the Interlineary Bible, assures us, That as in these Hebrew Bibles which are without Vowels, we find a certain constant Agreement of all the Manuscripts and Prints, and a like Writing in each; so in all those too that have the Points added, we have not observed the least variation or difference of pointing: Nor is there any Man can affirm, That he ever in any place saw different Exemplars of the Hebrew Text. And indeed had the Jews ever corrupted any part of it, no doubt they would have done it in those Texts that plainly refer to our Saviour; and had any Christians done it, the Jews would soon have discovered the Forgery. But neither of these things have happened, therefore to say the same is any way corrupted, is false. And for the New Testament, 'tis true, there have in ancient Manuscripts some various Readings been observ'd, but not such as to cause any Dispute touching the Sum or Substance of the Doctrine therein delivered, or considerably to alter the Sence of the Text.

:100p. xiv

Object. 4. But suppose the Originals be pure, how shall the Unlearned (who are the far greater part of Mankind) be sure that the Translations they have, and can only make use of, are well and honestly done, and do contain the Word of God?

:101p. xiv

Answ. The Word of God is the Doctrine and Revelation of God's •ill, the Sense and meaning, not barely or strictly the Words, Letters, and Syllables. This is contained exactly and most purely in the Originals, and in all Translations, so far as they agree therewith. Now tho some Translations may exceed others in propriety, and significant rendering the Originals; yet they generally (even the most imperfect that we know of) express and hold f•rth so much of the Mind, Will, and Counsel of God, as is sufficient, by the Blessing of God upon a conscientious reading thereof, to acquaint a Man with the Mysteries of Salvation, to work in him a true Faith, and bring him to live godly, righteously, and soberly in this present World, and to Salvation in the next. The Translators generally, as they have been Men of Learning, so likewise have they been honest, and for the most part godly Men, and therefore would not, for their own Honours sake, and much more for Conscience sake, abuse the World with any wilful false Versions, to lead Souls into Error in a Matter of that importance: Or, if some should have •een so wicked, others as learned, and of better Principles, would soon have discovered the Imposture. Nor if we consider how many Men of different Persuasions, have translated the Bible, and harmoniously agree in all things of moment, is it possible to imagine they should all combine, so impertinently, as well as wickedly, to put a Fallacy on Mankind, which every one, that has but bestowed a very few Years in the Study of the Languages, can presently detect?

Answ. The Word of God is the D•ctrine and Revelation of God's •ill, the Sence and meaning, not barely or s•rictly the Words, Letters, and Syllables. This is contained e•actly and most purely in the Originals, and in all Translations, so far as they agree therewith. Now tho some Translations may exceed others in propriety, and signif•cant rendring the Originals; yet they generally (even the most imperfect that we know of) express and hold f•rth so much of the Mind, Will, and Counsel of God, as is sufficient, by the Blessing of God upon a consciencious reading thereof, to acquaint a Man with the Mysteries of Salvation, to work in him a true Faith, and bring him to live godly, righteously, and soberly in this present World, and to Salvation in the next. The Translators generally, as they have been Men of Learning, so likewise have they been honest, and for the most part godly Men, and threfore would not, for their own Honours sake, and much more for Conscience sake, abuse the World with any wilful false Versions, to lead Souls into Error in a Matter of that importance: Or, if some shoul have een so wicked, others as learned, and of better Principles, would soon have discovered the Imposture. Nor if we consider how many Men of different Persuasions, have translated the Bible, and harmoniously agree in all things of moment, is it possible to imagine they should all combine, so impertinently, as well as wickedly, to put a Fallacy on Mankind, which everry one, that has but bestowed a very few Years in the Study of the Languages, can presently detect?

:102p. xiv

Object. 5. How can we think the whole Bible to be of divine Inspiration, when some parts of it contradict others? The Divine Spirit cannot be contrary to it self; yet is there any thing more opposite than the two Evangelists, in reckoning up our Saviour's Genealogy? St. Matthew^(o) says, Jacob begat Joseph, the Husband of Mary;^(p) and St. Luke says, Joseph, the Son of Eli.

Object. 5. How can we think the whole Bible to be of divine Inspiration, when some parts of it contradict others? The Divine Spirit cannot be contrary to it self; yet is there any thing more opposite than the two Evangelists, in reckoning up our Saviour's Genealogy? St. Matth•w^(o) says, Jacob begat Joseph, the Husband of Mary;^(p) and St. Luke says, Joseph, the Son of Eli.

(o)Mat. 1.16.
(p)Luk. 3.23:

:103p. xiv

Answ. The seeming Contradictions of Scripture (for they are really no more) are an Argument, that in the writing of this Book there was no corrupt Design or Confederacy to engage the Opinions of Men; and upon a due Scrutiny, there will appear in them a deep and unthought of Concord, and an unanimous Tendency towards the great End of the Whole. 'Tis our Inadvertency, or shallow Apprehension, makes us think the Scripture is at variance with it self. In the two Texts cited, a natural Father is one thing, a legal Father another: For you must know, that Joseph and Mary were both of one House and Family: he descended from David by Solomon, she by Nathan, but in the Posterity of Zerubbabel they were divided into two several Families, whereof one was the Royal Race, and that Linage Joseph was of, which Matthew follows: The other Family Luke follows, whereof Mary was, whom Joseph marries, and by that means is called the Son of her Father Eli. So that here is no Contradiction, but on the contrary, an excellent Discovery of our Saviour's Line drawn down on b•th sides, whereby it appears, that as he was Joseph 's reputed Son, so he had a Title to be King of the Jews; and as he was born of Mary, so likewise on her Side he descended from David, as was promised of the Messias. But for reconciling all such seeming Contradictions, see Mr. Street's Book, entitled, The dividing of the Hoof, a very useful Piece, and worthy Perusal.

Answ. The seeming Contradictions of Scripture (for they are really no more) are an Argument, that in the writing of this Book there was no corrupt Design or Confederacy to engage the Opinions of Men; and upon a due Scrutiny, there will appear in them a deep and unthought of Concord, and an unanimous Tendency towards the great End of the Whole. 'Tis our Inad•ertency, or shallow Apprehension, makes us think the Scripture is at variance with it self. In the two Texts cited, a natural Father is one thing, a legal Father another: For you must know, that Joseph and Mary were both of one House and Family: he descended from David by Solomon, she by Nathan, but in the Posterity of Zerobabel they were divided into two several Families, whereof one was the Royal Race, and that Linage Joseph was of, which Matthew follows: The other Family Luke follows, whereof Mary was, whom Joseph marries, and by that means is called the Son of her Father Eli. So that here is no Contradiction, but on the contrary, an excellent Discovery of our Saviour's Line drawn down on b•th sides, whereby it appears, that as he was Joseph 's reputed Son, so he had a Title to be King of the Jews; and as he was born of Mary, so likewise on her Side he descended from David, as was promised of the Mssias. But for reconciling all such seeming Contradictions, see Mr. Streat's Book, entitled, The dividing of the Hoof, a very useful Piece, and worthy Perusal.

:104p. xiv

I have but one Argument more to add, from a very learned Author, and then I shall close up all with the Testimony of the Reverend and Learned Mr. John Calvin.

:105p. xiv–xv¶17

¹XVII. And now it may not be amiss to add one Thing more, which I could not pass by, i. e. Notwithstanding the great Force and Strength of external Arguments and Motives to evince the Divine Authority of the Holy Scripture; yet it is absolutely ⟨p. xv⟩necessary, to the stability and assurance of our Faith, in order to eternal Life, to have the internal Testimony of the Holy Spirit upon our Hearts, or the effectual Operations thereof; for if he does no otherwise work in and upon our Hearts, but by the common Communication of spiritual Light unto our Minds, enabling us to discern the Evidences that are in the Scripture of its own divine Original, we should be often shaken in our Assent, and moved from our Stability. Therefore considering the great Darkness and Blindness which remains upon the Minds of Men, all Things believed having some sort of Obscurity attending them, besides the manifold Temptations of Satan, who strives to disturb our Peace, and weaken our Faith, and cause Doubtings; Happy are such who can experience the powerful Establishment and Assurance of the Holy-Ghost, who gives them a spiritual sense of the Power and Reality of those Things believed, whereby their Faith is greatly confirmed. This is that which brings us unto the Riches of the full Assurance of Understanding^(a); and on the account of this spiritual Experience is our Perception of spiritual Things, so often expressed by Acts of Sense, as Tasting, Seeing, Feeling, &c. which are the greatest Evidences of the Property of Things natural. 'Tis the Holy Spirit that assists, helps, and relieves us against Temptations that may arise in us, so that they shall not be prevalent. And indeed without this, our first prime Assent unto the Divine Authority of the Scriptures will not secure us; but the Influence and Assistance of the Spirit in the midst of Dangers, so strengthens the sincere Christian, that it makes him stand as firm as a Rock, who has no skill to defend the Truth by force of Arguments, against those subtle and sophistical Artificers, who on all occasions strive to insinuate Objections against it, from its Obscurity, Imperfection, Want of Order, Difficulties, and seeming Contradictions contained therein, &c. Moreover, there are other special and gracious Actings of the Holy-Ghost on the Minds of Believers, which belong also to this internal Testimony, whereby their Faith is established, viz.

:106p. xv¶17

his anointing and sealing of them, his witnessing with them, and his being an Earnest in them. Wherefore although no internal Work of the Spirit can be the format Reason of of our Faith, or that which it is resolved into; yet it is such, as without it we can never sincerely believe as we ought, nor be established in believing, against the Temptations of the Devil, and Objections of evil Men.

his anointing and sealing of them, his witnessing with them, and his being an Earnest in them. Wherefore altho no internal Work of the Spirit can be the format Reason of of our Faith, or that which it is resolved into; yet it is such, as without it we can never sincerely believe as we ought, nor be established in believing, against the Temptations of the Devil, and Objections of evil Men.

:107p. xv

It hath been already declared,¹ (saith a Reverend Divine) that it is the Authority and Veracity of God, revealing themselves in the Scripture, and by it, that is the formal Reason of our Faith, or supernatural Assent unto it, as it is the Word of God.

1Dr. Owen.

:108p. xv

It remains only that we enquire, in the second place, into the Way and Means whereby they evidence themselves unto us, and the Scriptures thereby to be of God, so as that we may undoubtedly and infallibly believe them so to be. Now because Faith, as we have showed, is an Assent upon Testimony; and consequently, Divine Faith is an Assent upon Divine Testimony; There must be some Testimony or Witness in this Case, whereon Faith doth rest; and this, we say, is the Testimony of the Holy-Ghost, the Author of the Scriptures. And this Work and Testimony of the Spirit may be reduced unto two Heads, &c.

It remains only that we enquire, in the second place, into the Way and Means whereby they evidence themselves unto us, and the Scriptures thereby to be of God, so as that we may undoubtedly and infallibly believe them so to be. Now because Faith, as we have shewed, is an Assent upon Testimony; and consequently, Divine Faith is an Assent upon Divine Testimony; There must be some Testimony or Witness in this Case, whereon Faith doth rest; and this, we say, is the Testimony of the Holy-Ghost, the Author of the Scriptures. And this Work and Testimony of the Spirit may be reduced unto two Heads, &c.

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Title as printed: Troposchemmalogia: Tropes and figures; or, A treatise of the metaphors, allegories, and express similitudes, &c. contained in the Bible of the Old and New Testament To which is prefixed, divers arguments to prove the divine authority of the Holy Scriptures wherein also 'tis largely evinced, that by the great whore, mystery Babylon is meant the Papal hierarchy, or present state and church of Rome. Philologia sacra, the second part. Wherein the schemes, or figures in Scripture, are reduced under their proper heads, with a brief explication of each. Together with a treatise of types, parables, &c. with an improvement of them parallel-wise. By B. KTroposchēmalogia: Tropes and figures; or, A treatise of the metaphors, allegories, and express similitudes, &c. contained in the Bible of the Old and New Testament To which is prefixed, divers arguments to prove the divine authority of the Holy Scriptures wherein also 'tis largely evinced, that by the great whore, mystery Babylon is meant the Papal hierarchy, or present state and church of Rome. Philologia sacra, the second part. Wherein the schemes, or figures in Scripture, are reduced under their proper heads, with a brief explication of each. Together with a treatise of types, parables, &c. with an improvement of them parallel-wise. By B. K
Author: Benjamin Keach 1640–1704
Place: London
Printer: John Darby
Year: 1682
Size: [12], xvi, 436, 48, 437-444 p.
Words: 336,511
Catalogue: Wing K101A · ESTC R7039
Text: EEBO-TCP B25425

Passages: 3,827
Sections: 518

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Benjamin Keach 1640–1704

PuritansEngland

Particular Baptist minister.

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•: an illegible letter
〈…〉: illegible words
〈non-Latin alphabet〉: Greek or Hebrew the transcribers did not key
▪: illegible punctuation
⟨p. 12⟩: a page break in the printed book

¹XVII. And now it may not be amiss to add one Thing more, which I could not pass by, i. e. Notwithstanding the great Force and Strength of external Arguments and Motives to evince the Divine Authority of the Holy Scripture; yet it is absolutely ⟨p. xv⟩necessary, to the stability and assurance of our Faith, in order to eternal Life, to have the internal Testimony of the Holy Spirit upon our Hearts, or the effectual Operations thereof; for if he does no otherwise work in and upon our Hearts, but by the common Communication of spiritual Light unto our Minds, enabling us to discern the Evidences that are in the Scripture of its own divine Original, we should be often shaken in our Assent, and moved from our Stability. Therefore considering the great Darkness and Blindness which remains upon the Minds of Men, all Things believed having some sort of Obscurity attending them, besides the manifold Temptations of Satan, who strives to disturb our Peace, and weaken our Faith, and cause Doubtings; Happy are such who can experience the powerful Establishment and Assurance of the Holy-Ghost, who gives them a spiritual sense of the Power and Reality of those Things believed, whereby their Faith is greatly confirmed. This is that which brings us unto the Riches of the full Assurance of Understanding^(a); and on the account of this spiritual Experience is our Perception of spiritual Things, so often expressed by Acts of Sense, as Tasting, Seeing, Feeling, &c. which are the greatest Evidences of the Property of Things natural. 'Tis the Holy Spirit that assists, helps, and relieves us against Temptations that may arise in us, so that they shall not be prevalent. And indeed without this, our first prime Assent unto the Divine Authority of the Scriptures will not secure us; but the Influence and Assistance of the Spirit in the midst of Dangers, so strengthens the sincere Christian, that it makes him stand as firm as a Rock, who has no skill to defend the Truth by force of Arguments, against those subtil and sophistical Artificers, who on all occasions strive to insinuate Objections against it, from its Obscurity, Imperfection, Want of Order, Difficulties, and seeming Contradictions contained therein, &c. Moreover, there are other special and gracious Actings of the Holy-Ghost on the Minds of Believers, which belong also to this internal Testimony, whereby their Faith is established, viz.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36