for himself. For these perfections of the mind virtue and goodness, are not communicable, as other things are they do not pafs as eftates, and money, and the like: but they pafs by mental illumination, by propofing each to other, and by the receiver's confideration, and his own imbibing of that which is offered.

But here now I come to the cafe of implicit faith, fo much applauded in the church of Rome. I will tell you in few words, the state of implicit faith. In fome cafes I think it may and ought to be allowed, but in others not. As,

1. I do exprefs an implicit faith in God, in those things that God hath not revealed so plainly and fully for in these things, tho' the fcripture declare them in fome form of words, yet I cannot reach the fense that is contained in them. Suppofe there be a place of fcripture about fome notion that doth tranfcend the reach of human reafon, and which is knowable only by divine revelation; and divine revelation is comprehended in a form of words that I cannot fully understand; in this case I refer myself to God, and believe that that is true which God intended in those words. This I call an implicit faith in God.

2. There are fome cafes, in which God hath revealed himself fo far, and no farther here I know no more than God hath revealed; and it is learned ignorance to know no more than God doth fay: and an implicit faith in these two senses, is the refignation of a man's understanding to God; and a great expreffion of our obedience to him. For we should

be

:

be as willing to be ignorant where God hath not declared, as we fhould be ready fand forward to know and understand all that he hath revealed. In this sense therefore I applaud and allow an implicit faith and I think they have been busy, and created a great deal of disturbance in the church of God, that have been over induftrious to make out the re velation of God, beyond what God hath faid, or that will impofe upon others, their own fenfe. But fuch an implicit faith as I have declared, I do allow for it is becoming, in respect of God; and it doth fhew us to be modest and teachable; and that we do not make religion for ourselves, but receive our religion from God.

3. Then again. Another account of implicit faith is this, which is virtuous and highly commendable, being the neceffity of the cafe, viz. That eve ry one do rest in his teacher a while. Perfons that are at present without inftruction, or the advantage of education, muft believe thofe that have these advantages as those that are without learning, muft believe scholars for the tranflation of the bible: and this implicit faith is not to be blamed, but is the neceffity of the cafe, and cannot be avoided for the truth is, every man as a learner must believe, and give credit to his teacher, but yet let him not depend his teacher more than needs muft, nor no longer than need require for you ought not to think that you must be in the state of a learner all the days of your life. A child muft believe what is told him at first, that this letter is fo called, and that two letters put together spell so much; but after a while

upon

he

he comes to fee the reafon thereof as well as his teacher; and will not be content always to be in the state of a child; but will, as he ought, ufe the privilege of his nature, and the judgment of difcerning, and fee with his own eyes. And I muft tell you, he is a very unhappy man that hath lived twenty, thirty, or forty years in the world, and hath never done that which is the peculiar and proper acti on of human nature, that is, to use reason, underftanding and judgment; but lived all the days of his life, like a meer animal, and below his kind; having not put forth any of thofe acts which do moft properly belong unto him, as a rational being.

We condemn credulity in the Romish church, as we have good reafon to do but I must tell you that abfolute reference of a man's felf to others, is the very felf fame thing in the proteftant religion; and those men (whatever they profess) are but Pa pifts in it; neither can fuch persons approve themfelves to be invefted with reafon and understanding, for they have not put forth any of those acts of judgment and distinguishing, which belong to rea fon; which is the height and excellency of human nature they have not acted as intelligent agents; but have funk down into the animal life. I confefs it is our neceffity, for fome part of our lives, to believe and give credit; but when we are inftructed, we must awaken our own faculties; fearch, confider, examine, weigh and refolve with ourselves; that it is fo upon the evidence of light and reason, that the thing itself speaks. We must not live and die in this ftate, where there is not a judgment of

difcern

:

difcerning for in this state, both mens minds and confciences are defiled. How unfatisfactory would it be to a man, were he not in a spiritual lethargy, to be unacquainted with the true principles of life; and that he should take this to be good, and that to be evil, only because he is told fo. In all other matters wherein men are concerned about the things of this life, they would not have patience, to fit down fatisfied without making due fearch and enquiry: but matters of religion are of the greatest importance to us; and therefore, here is our special employment, and herein we ought to fhew our greatest care and diligence. These are things of greatest weight, and moment; and there is nothing to be alledged to the contrary. And really, we do in fubftance agree with the papifts, that do ufurp and impose upon us and we justify their practice they call men to blind obedience; and we practise it if we do not according to our ability, and parts, set up within us a throne of judgment, by virtue of which we refine our spirits, and reform our lives. This would make a good man; and if he should happen to mistake, this would yet preferve him, for that which doth proceed from judgment of truth, as the perfon doth think and fuppofe, though there be a mistake; the vice of the mind is abated, and the man will rather be pitied and compaffionated, than condemned. He doth act, because it is his judgment, because he hath examined; and finds cause fo to think, after he hath heard, learnt, prayed and confidered. If after all this, the man is miftaken at laft, he is pardonable, and his case compaffionable.

But

But if he hath a private judgment, and hath not uf

ed due care for better information; he is inexcufable and if he be not reformed according to his judgment, then he is felf-condemned.

This is a point of great weight, and it lies at the foundation of religion. But alas! alas! I lose my labour as to the greatest part of the world; for though liberty of judgment be every one's right, yet how few are there that make use of this right? For the use of this right doth depend upon felf-improvement by meditation, confideration, examination, prayer, and the like. These are things antecedent, and pre-requifite; for a man doth not leap into a judgment; he is born only with faculties, but these cannot immediately produce these acts. For it is not in the intellectual world, as in the world natural for there doth the fun no sooner appear, but there is light from the east to the west; and if the wind blow, it blows, we know not how far. But in the intellectual world, a man is born only with faculties, powers and principles; but all habits are acquired, and men attain them by parti cular acts. No man is born with habits; but every man hath himself as he useth himself; and he that hath never confidered, weighed and fearched, he knows but little upon this account. Hence it is, that a great many persons are in an incapacity, (however they may flatter themselves) concerning acts of judgment. For that man's judgment is not worth a rush, in any case whatsoever, that hath not examined, often thought upon, and enquired into things. Men fhould confider, and make it their

bufinefs