Some think fit here to stay, — that is, in these or the like external arguments, or rational motives of faith, such as render the Scriptures so credible as that it is an unreasonable thing not to assent unto them. " That certainty which may be attained on these arguments and motives is," as they say, "the highest which our minds are capable of with respect unto this object, and therefore includes all the assent which is required of us unto this proposition, 'That the Scriptures are the word of God/ or all the faith whereby we believe them so to be." When I speak of these arguments, I intend not them alone which I have insisted on, but all others also of the same kind, some whereof
46 THE REASON OF FAITH. [BOOK VI., PART I.
have been urged and improved by others with great diligence ; for in the variety of such arguments as offer themselves in this cause, every one chooseth out what seems to him most cogent, and some amass all that they can think on. Now, these arguments, with the evidence tendered in them, are such as nothing but perverse -preju- dice can detain men from giving a firm assent unto ; and no more is required of us but that, according to the motives that are proposed unto us, and the arguments used to that purpose, we come unto a judgment and persuasion, called a moral assurance, of the truth of the Scripture, and endeavour to yield obedience unto God accordingly.
And it were to be wished that there were more than it is feared there are who were really so affected with these arguments and motives, for the truth is, tradition and education practically bear the whole sway in this matter. But yet, when all this is done, it will be said that all this is but a mere natural work, whereunto no more is required but the natural exercise and acting of our own reason and understanding; that the arguments and motives used, though strong, are human and fallible, and, therefore, the conclusion we make from them is so also, and wherein we may be deceived ; that an assent grounded and resolved into such rational arguments only is not faith in the sense of the Scripture ; in brief, that it is required that we believe the Scriptures to be the word of God with faith divine and supernatural, which cannot be deceived. Two things are replied hereunto : —
1. " That ivhere the things believed are divine and supernatural, so is the faith whereby we believe theni* or give our assent unto them. Let the motives and arguments whereon we give our assent be of what kind they will, so that the assent be true and real, and the things believed be divine and supernatural, the faith whereby we believe is so also." But this is all one as if, in things natural, a man should say our sight is green when we see that which is so, and blue when we see that which is blue. And this would be so in things moral, if the specification of acts were from their material objects; but it is certain that they are not of the same nature always with the things they are conversant about, nor are they changed thereby from what their nature is in themselves, be it natural or supernatural, human or divine. Now, things divine are only the material object of our faith, as hath been showed before ; and by an enumeration of them do we answer unto the question, "What is it that ye do believe?" But it is the formal object or reason ot all our acts from whence they are denominated, or by which they are specified. And the formal reason of our faith, assent, or believing, is that which prevails with us to believe, and on whose account we do so, wherewith we answer unto that question, "Why do ye believe?" If this be human autho-
CHAP. IV.] MORAL CERTAINTY INSUFFICIENT. 47
rity, arguments highly probable but absolutely fallible, motives cogent but only to beget a moral persuasion, whatever we do believe thereon, our faith is human, fallible, and a moral assurance only. Wherefore it is said, —
2. "That this assent is sufficient, all that is required of us, and con- tains in it all the assurance which our minds are capable of in this matter; for no farther evidence or assurance is in any case to be inquired after than the subject-matter will bear. And so is it in this case, where the truth is not exposed to sense, nor capable of a scien- tifical demonstration, but must be received upon such reasons and arguments as carry it above the highest probability, though they leave it beneath science, or knowledge, or infallible assurance, if such a per- suasion of mind there be."
But yet I must needs say, that although those external arguments, whereby learned and rational men have proved, or may yet farther prove, the Scripture to be a divine revelation given of God, and the doctrine contained in it to be a heavenly truth, are of singular use for the strengthening of the faith of them that do believe, by reliev- ing the mind against temptations and objections that will arise to the contrary, as also for the conviction of gainsayers; yet to say that they contain the formal reason of that assent which is required of us unto the Scripture as the word of God, that our faith is the effect and product of them, which it rests upon and is resolved into, is both contrary to the Scripture, destructive of the nature of divine faith, and exclusive of the work of the Holy Ghost in this whole matter.