Assents are of divers kinds ; some are very imperfect. There is conjecture, which is but a lighter inclination and propension of the mind to that which is only probable ; it may or may not be true. This is discerned by carelessness and disrespect towards things that are excellent ; men do but guess, and have but loose thoughts of them. Higher than this there is opinion, when the mind is strongly swayed to think a thing true, however there isforiuido oppositi, a fear of the contrary, which is opposed to believing with all the heart, Acts viii. This is enough to engage to profession — a man followeth his opinion. The next degree above this is oXiyoTrta-rca , ' weak faith,' which engageth the soul not only to ])rofession, but to some affection and adherence to the truths acknowledged ; they look upon them as true and good, but cleave to them with much brokenuess and imperfection. Higher than this there is assurance ; I mean, of tlie truths of the gospel, not of our interest in the comforts of it. This is intended by the apostle when he said the Thessalonians ' received the word witli much assurance,' 1 Tiies. i. 5 ; tliey were undoubtedly, and beyond contradiction, persuaded of the truths of the gospel. The same apostle. Col. ii. 2, calleth it, ' The riches of the full assurance of under-
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standing the mysteries of Christ ; ' that is, such an apprehension of the truths of the gospel as is joined with some experience, and a resolution to live and die in the profession of it.
Quest. You will say, How sliall we do to ripen our assents to such a perfection? What are those proper mediums or arguments by which (next to the infallible 2)ersuasion of the Spirit) the soul is assured that the gospel is a word of truth ?
A71S. This question is worth answering at all times, because atheism is so natural to us, — if there were none in the world, yet there is too much of the atheist in our own bosoms, — but in these times espe- cially, the reigning sin being atheism and scepticism in matters of religion, occasioned partly by corrupt and blasphemous doctrines, which have a marvellous compliance with our thoughts ; partly by the sad divisions among the people of God, Every one pretending to be in the right, we suspect all ; therefore Christ prayed for unity in the church upon this argument, ' That the Avorld may know that thou hast sent me,' John xvii. 23. When there are divisions in the church, usually there is atheism in the world: partly by the scandals and villanies committed under a pretence of religion, by which Christ is, as it were, denied, Titus i. 16, and again, 'crucified and put to an open shame,' Heb. vi. 6 ; that is, exposed to the derision and scorn of his enemies, and represented as a malefactor. Now if ever then, is it needful to ballast the mind with solid and rational grounds, and to establish you in the holy faith. Many arguments are urged by the fathers and the schoolmen in behalf of the gospel ; but I have always preferred the arguments of the fathers, as of Lactantius, Tertullian, Justin Martyr, Cyril, &c., before those of the schoolmen, as being more practical and natural, and so having a greater and a more con- stant awe upon the conscience ; whereas those of the schoolmen (who questionless were the worser men) are more subtle and speculative, and so less apt to be understood, and are not so always present with the soul as the other are, that are founded in practical truths. Briefly, then, you may know the gospel to be a word of truth, because what- ever is excellent in a religion is in an unparalleled manner found in our religion, or in the doctrine of the gospel. The glory of a religion lietli in three things — the excellency of rewards, the purity of precepts, and the sureness of principles of trust. Now examine the gospel by these things, and see if it can be matched elsewhere.
1. The excellency of rewards. This is one of the chief est perfec- tions of a religion. Therefore the apostle proposeth it a princi})le and foundation of religion and worship to ' believe that God is, and that he is a plentiful rewarder of those that seek him,' Heb. xi. 6. He that Cometh to God, that is, to engage in his worship, next to his being must believe his bounty ; and the reason is, because a man, in all his endeavours, is poised to some happiness and reward. Now since the fall there are ' many inventions,' Eccles. vii. 29. As the Sodomites, when they were smitten with blindness, groped about Lot's door, so do we grope and feel here and there for a reward that may be adequate and of full proportion with our desires. The heathen were at a sad loss and puzzle. Austin,^ out of Varro, reckoneth up two hundred
^ August, de Civit. Dei, lib. xix. cap. 1.
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and eighty-eight opinions about the chiefest good. Some placed it in pleasures, and such things as gratified sense. But this were to make brutes of men, for it is the beast's happiness to enjoy pleasures without remorse ; and Tully saith, he is not worthy the name of a man, qui umim diem velit esse in voluptate, that would entirely spend one whole day in pleasures. Alas ! this is a way so gross, so oppressive, and bnrthensome to nature, so full of disturbance and distraction to reason, that it can never satisfy. Some Avent higher for a reward for virtue, and talked of victory over enemies, long life, and a happy old age; but many that were good' wanted these blessings. Others dreamed of a kind of eternity, and placed it in fame and the per- petuity of their name and renown, which is a kind of shadow of the true eternity ; but this was a sorry happiness to those that lived and died obscurely. Those that went highest could go no higher than the exercise of virtue, and said that virtue was a reward to itself; and said that a man was happy, if virtuous, in the greatest torments, in Phalaris' brazen bull, &c. But, alas! ' If our happiness were in this life only, we were of all men most miserable,' 1 Cor. xv. 19. Chris- tianity would scarce make amends for the trouble of it. But now the gospel goeth higher, and propoundeth a pure and sweet hope, most pure, and fittest for sucli a sublime creature, a reasonable creature, as man is, and most sweet and contenting, and that is the eternal and happy enjoyment of God in Christ in tlie life to come ; not a Turkish paradise, but chaste and rational * pleasures at his right hand for ever- more,' Ps. xvi. 11 ; complete knowledge, perfect love, tlie filling up of the soul with God; so that the gospel, you see, hath outbidden all religions, propounding a fit and most excellent reward to the holy life.