define it a Rest of the Will vpon Christ and his merits for Iustification and consequently Saluation In which Definition 1 That the Obiect of it is the Person or Personall merit of Christ the whole tenor of Scripture proues which runs thus Hee that beleeueth in mee shall not perish Ioh. 3.16 Ioh. 14.1 Ioh. 1.12 and Yee belieue also in me and As many as receiued him to them hee gaue power to bee the Sonnes of God that is to them that belieued in his Name and in six hundred places besides But if thou wilt be further informed see M. Foxe in the booke before quoted 2 That the Act of it is Fiducia Affiance I report me to all the words vsed in the originall of the old Testament as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retire vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deuolue or Roll vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to trust or put confidence in and all the rest and to the forme of words vsed in the new as Credere in Sperare in to beleeue and hope in or vpon 3 That it is Subiectiuely in the Will appeares by the Act for Fiducia Affiance without controuersie is in the Will as also by the Obiect Christ which implies not a Knowledge but Fiducia or Rest Ob. Fiducia Affiance is Spes roborata a confirmed Hope therefore if you make Faith to be Fiducia Affiance you make it likewise to be hope and vnskilfully confound two distinct vertues Ans I denie Fiducia Affiance to bee Hope although the Prince of Schoolemen Thomas of Watering and his followers haue heretofore taught it For 1 Hope looks to the End which is Saluation Affiance to the meanes which is Christs personall merit 2 The Act of Hope is expectare to looke out for the Act of Affiance is tuniti to leane on or rest vpon 3 Hope is of things that are future but Affiance of that which is present So yet Faith is Fiducia Affiance which I further confirme by S. Augustins authority Credere est amare In Ioh. 7. tract 29. amando in Deum tendere To belieue is to loue and by louing to moue vnto God expounding Amare by Confidere Loue by Affiance according to that Fathers vsuall phrase in his Tractates vpon Iohn Ob. Faith may be both Notitia Fiducia Knowledge and Affiance and so both in the Will and in the Understanding Ans It cannot bee because it is impossible for one and the same Habit to bee Subiectiuely in two seuerall Faculties of so different natures Indeed Bonauenture saith Hope is in both being Certi expectatio In 3. Scut citante Kemnit loco de iustif a certaine expectation Expectation being in the will certitude in the Vnderstanding But I answer that Certainty is the ground of diuine Hope but no part of the nature thereof as knowledge of a thing to be loue-worthy is the ground of loue for Ignoti nulla cupido no desire of that which is vnknowne but not of the nature of it and therefore as you cannot place Loue both in the Mind and Will no more may you Hope or Faith Ob. If Faith bee Fiducia Affiance then the wicked may haue it for Balaam desired the death of the righteous Num. 23.10 Mat. 13.20.21 and some receiue the Word with ioy belieuing but for a time Ans There is a double Affiance the one is sleight and superficiall and grounded on no other foundation then a generall apprehension that it is good to bee saued by Christ but leaue not their former course and embrace a new the other is setled and grounded hauing these precedents 1 A particular knowledge of our sinfull estate examined by the rule of Gods Word 2 An apprehension of Gods wrath and eternall death deserued by sinne 3 Vnfained sorrow for sinne with resolution of new life 4 A knowledge of Christ and here 1 Of his sufficiencie 2 His louing inuitation of all to rest on him for Iustification and Saluation These foure things going before if by the operation of Gods spirit shall afterward follow a rest vpon Iesus Christ for Iustification Saluation I pronounce this Rest to bee that Act which doth iustify before God So that these three Faiths shall bee as the three Propositions of a Categoricke Syllogisme Faith of Story being the Maior Faith of Person or Personall merit being the Assumption and Faith of Promises being the Conclusion on this wise De Whosoeuer shall as formerly is declared rest vpon the merits of Christ for his Iustification and Saluation he shall be iustified and saued This the Scripture affirmeth and to acknowledge the truth thereof is Historicall Faith ri But I doe so rest vpon Christ This the Conscience priuy to the sincerity of the heart assumeth which act of Resting I tearme Iustifying Faith j. Therefore I am iustified shall be saued And this is the Faith of Promise concluded of the former premisses and is the Assurance before mentioned To draw to a Conclusion concerning these three Faiths I adde farther that to the Faith of Story many doe not aspire namely such Paynims and Gentiles to whom God hath not vouchsafed the Ministery of the Word and meanes of knowledge yet many Reprobates doe liuing within the compasse and territory of the Church and remaine for all that vniustified Vnto the Faith of Person and that Affiance which I call sleight and superficiall many likewise of the vessels of wrath doe attaine but cannot goe one step farther whereas all and euery of the Elect rest on Christ in the second manner and vpon the precedents before specified and are thereby iustified Vnto the Faith of promise though the children of God may come and most do come yet some doubtlesse partly through the strength of flesh and mixture of infidelity with their Faith partly through the force and violence of temptation doe not nor dare not inferre the Conclusion and yet may be iustified Lastly and finally whereas Faith is distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full Faith and little Faith I take it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to bee restrained to Faith of Promise onely but that both are common to all three so that a weake assent vnto the story is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong assent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong Affiance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weake Affiance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bold and confident inference of the Conclusion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearefull and timerous inference is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But yet neither of them in the first doth iustifie although one of them of necessity must goe before Iustification nor yet in the third although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may and ought to follow but in the second the least dramme of Affiance though it bee but as a graine of mustard-seed doth iustifie as perfectly as the greatest quantity because it receiues all Christ who is not capable of magis and minus more and
withall who while you hazard your selfe in the forlorne hope wisely prouide for their owne security in the reerward And as the Turke vses to marshall the basest of his nations in the front of the battell that the enemies armes being wearied swords blunted vpon them his â—aâ—jâ—ars may find the lesse danger and â—esistance so these I thinke are not vnwilling that you with your wrangling a while comber and annoy mee that hauing spent my strength vpon you I should not be able to endure the force of their second charge But vnto 〈◊〉 â—â—ish policy I oppose the old Roman wisdom Veget. l. 1. c. â—1 and as thâ—â— exercising their young souldiers to skirmish and 〈…〉 Martiall actiuities against a post â—repared 〈…〉 â—hereby with more readines and skill to encounter a true enemie so will I by trying and experiencing my selfe vpon you fit and prouide my selfe to the better entertainment vnto those learned aduersaries whensoeuer they shall please to assaile me N. B. Your writings are well polished and shew whence you came and where you were bred Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as smooth as they bee they cannot helpe you nor saue you from blemish except you speedily which I wish snetch the new hatched Mansters For the faire shooe helpeth no man of the Gowt I. D. Here M. Baxter you bestow vpon me once for all a few drops of your holy water sprinkle telling me that my writings are smooth and well polished sauouring something of the place whence I came and where I was bred but withall remembring me I thinke lest I should grow too proud of your praises that though the shooe be faire the foot is gowtie that is though the stile and manner of handling be Schollerly yet the argument and matter is erronious if not hereticall And so as Hierome spea◠〈◊〉 you cast vpon me an honorable kind of contumely Ep. 6 ad Pam. Ocean commâ—â—â—ing mee a little for some good parts but vtterly bereauing one of the truth of Faith Which commendation also here vousafed mee in grosse anon you rob mee of againe by retaile allowing mee nothing but ridiculous vnlearned and inkehorne speeches and scarce affording me skill enough to compose a Syllogisme But the best is your iudgement is not the truest touch to trie desert by and therfore whether you praise or dispraise it no way moues me the one cannot better me the other cannot disparage mee Neuerthelesse if you can plainly and directly shew that like another Ixion embracing a cloud insteed of Iuno I meane my owne fancie insteed of Gods truth I haue begotten thereupon these monsters as you tearme them of opinions I will as you wish mee speedily snetch them Psal 137.9 and dash their heads against the stones that they grow not vp to the strength and stature of Giants to the further danger and disturbance of the Church But till then pardon mee if I neither snetch them 1 Pet. 2.2 nor feare blemish by them nay if as the blessed ofspring of celestiall verity I still feed and cherish them with the sincere milke of the word that they may grow thereby to the further comforting of distressed soules Iude 20. and building vp of the Saints in their most holy Faith And thus much in briefe for answer to your Prologue now take wee a view also of the Disputation it selfe Wherein if you obserue due proportion and Decorum as that is no other then a head without wit or braine so this can bee no better then a body without heart and spirit N. B. But that I may orderly proceed I will briefely 〈◊〉 the state of the Question betwixt vs and next shewing how it is holden by you and denyed by mee The Quest The Question is whether iustifyâ—â—g Faith by the Church for 1600. yeeres bee rightly dâ—fined you deny it I affirme it I. D. In word you promise orderly proceeding but indeed you lay the foundation of Babel and by peruerting the state of the Question disorder and confound the whole Disputation For whereas I inquire What is the true Nature and definition of iustifying Faith and determine that that act whereby a man stands iustified before God is not Assurance in the Mind but Affiance in the Will you to forestall the reader on your side and to worke all the preiudice you can against mee substitute insteed thereof this enuious demaund Whether iustifying Faith by the Church for 1600. yeeres bee rightly defined and boldly auerre that I maintaine it negatiuely you affirmatiuely How you can quit your selfe of manifest preuarication herein I see not vnles perhaps you say that albeit directly in precise tearmes I affirme not so much yet defining otherwise then the Church hitherto hath done indirectly and by consequence I auouch no lesse But this figleafe is not broad enough to couer your nakednesse For suppose it were so yet was it your dutie to haue retained the Question in that very forme of words I propounded it vnto you and not in lieu of my Conclusion to place a Consectary of your owne collection If whereas you hold that Faith is Assurance I should state the Question thus Whether God commaund a lie to bee beleeued as true and then peremptorily pronounce that you affirme it and I deny it would you not think your selfe much wronged and abused And yet this absurditie necessarily following vpon that opinion as in my fift Argument is firmely proued I should so doing but serue you with your owne sauce and repay you in your owne coine How forcible therefore soeuer your Consequence may be in this place it is very vnseasonable and with more credit should you haue performed your promise of orderly proceeding if you had reserued it thither where you meane to argue against mee But Camels saith Pliny loue not to drinke till they haue troubled the water Hist Nat. l. 8. ca. 18. nor Sophisters to dispute till they haue clouded the Question Neuerthelesse because you vaunt so much and so often of all the learned men of Christendome all the Church all the world all Fathers all Writers old and new Greeke and Latin for these 1600. yeeres giue mee leaue in this place once for all to apply mine answer thereunto I say therefore that it is but a vaine and idle brag full of Arrogance Temerity and Vntruth Arrogance in that you would seeme to haue read all Authors that haue wrtten these 1600. yeeres which if you were such a glutton of bookes and withall had the strength of an oke and the time of Mathuselah yet could you not by any meanes performe Temerity in that you thinke with the countenance of one inartificiall argument to outbraue so many sound Demonstrations grounded on Gods Word and according with right reason Vntruth in that you beare the world in hand as if all Writers both old and new were cleerely against me not so much as one giuing his suffrage and voice with mee whereas in my
Treatise I haue expresly shewed the contrary For first touching the Negatiue that Faith is not Assurance I vouched therein the authority of that reuerend and worthy man of God M. Foxe whose words anon you shall heare at large In the meane season it behooueth you if you will bee beleeued in this point to produce the cloud of witnesses you so much boast of that wee may heare whether they will depose the contradictory hereunto namely that Faith is Assurance For howsoeuer you say you haue no fewer then All yet it may bee when all comes to all you will proue as ill stored of testimonies as the wise man of Athens was of shipping who being not worth the poorest shallop in the harbor bare himselfe notwithstanding for owner of all the gallies that arriued therein And surely hauing throughly searched your Answer to this purpose I find the nūber by you cited so small that I need not much skill in Arithmetike to summe them vp for the totall amounts to no more then an Vnity and all your Authors are but one Caluin once alledged in the front thereof Vnto whom I denie not but you might haue ioyned some other of the later Writers but what are they to all both old and new for 1600. yeeres For as for the ancient Fathers not one of them so farre as I can learne affirmeth the iustifying act of Faith to be Assurance and among the Moderne it is more then manifest that a good part of them flatly denyeth it So that being backed of so few and yet craking so loudly of All Ter. Eunuch act 4. Scen. 7. you play right the glorious Souldier in the Comedie who hauing but foure men in all the world bestirred himselfe so busily with three of them as if hee had been mustering a whole Legion and at length missing the fourth gallantly demaunded where all the rest were Againe touching the Affirmatiue that Faith is Affiance I quoted that passage of S. Augustin To beleeue is to loue ad by louing to moue vnto God In my Treatise De morib Eccl. ca. 15. Now Loue by which that Father vsually defineth Vertue properly is not an act of Faith because of Charity Charity Faith being two different and distinct Habits 1 Cor. 13.13 And therefore by Loue you are to vnderstand generally an act of the will it being an affection of that Facultie as if in plainer tearmes he should haue said To belieue is that act of the Will whereby we moue vnto God Which elsewhere he expresseth more clearly saying He that commeth vnwillingly beleeueth not In Ioh. 6. tract 26. and he that beleeueth not commeth not for we run not vnto Christ by walking but beleeuing neither come we by the motion of the body but by the wil of the heart So that Faith being in S. Augustins iudgement an act or motion of the Will what other can it bee then Affiance 12. q. 40. a. 2. ad 2. For as Thomas sayth that motion in the appetite which immediately followeth Desire to obtaine that good which wee esteeme possible to be obtained is Affiance Adde vnto him Theophylact Hee that with great affection beleeueth In Marc. 11. stretcheth out his heart towards God And what doth it It is vnited vnto him and the heart enflamed gathereth great certainty that it shall obtaine his desires Where by the way obserue that certainty is concluded out of Faith and therefore can no more bee Faith then the Conclusion can bee one of the Premises Serm. de Sancto Andr. So Barnard To beleeue in God is to set all our hope in him And our Diuines in the Conference of Altemburg define it by Affiance in the Heart and Will In a word all those who seat it only or principally in the will Colloq Altemb accord with mee For although defining it popularly they put vsually into their Descriptions Assent vnto supernaturall verities which is an act of the mind yet making not that but Affiance only the proper act that iustifies they doe in effect fully accord and agree with me So that you see I am not driuen to so neere an exigent but vnto your one I can oppose more then you are aware of And yet had I farre more I would not vpon presumption either of their number or authority say vnto you Ep. 11. inter ep Aug. as Hierome sometime wrote vnto Augustin Suffer me I pray thee to erre with such men and sith you see I haue so many companions in error with mee you ought to bring forth one at least that ioynes with you For who is he that would willingly erre with whomsoeuer or how many soeuer 2 Pet. 1.19 But hauing as S. Peter speaketh a more sure word of the Prophets for my warrant I rather conclude with that free and ingenuous answer of Augustin to Hierom More testimonies I thinke might I easily haue found if I had read much Epist 19. but the Apostle Paul shall bee vnto mee insteed of them all yea aboue them all N. B. Let vs therefore see what you affirme and wee agree to be our iustifying Faith and how you impugne it Fides iustificans in adultis quae sit Iustifying Faith agreed vpon vs both as holden by the Church We agree both in this that iustifying Faith as we hold it and you deny it is A certaine knowledge infused into the hearts of the elect by the Holy Ghost by which they constantly agree to all things reuealed in the Word of God and also a firme Assurance whereby euery one of the Elect relieth vpon the Promises of Christ fully resoluing that Christ with all his merits are giuen to him for iustification and eternall life Now as you deny this to bee iustifying Faith so againe let vs see what you count iustifying Faith to bee M. Downes iustifying Faith Iustifying Faith is a rest of mans will vpon Christ and his merits of Iustification and Saluation The validity of your definition wee will view anon by Gods help in the meane season let vs see with what engins of rare wit and solid Syllogismes you endeuour to ouerthrow the former definition of ours consisting vpon the generall Word the causes the effects the proper Subiect and Adiuncts or essentiall Properties I. D. Your second cogitations I see are wiser then the first and now you shoot with far better aime then erewhile missing not much of the right state of the Question For the Definition here attributed vnto me is I confesse that which I defend and the other assumed vnto your selfe is that also which I impugne I meane so farre forth as it makes Knowledge the Generall Word and Particular Assurance the Act or as you tearme it the adiunct or essentiall Propertie For otherwise that causally it is from the Holy Ghost subiectiuely in the elect and effectuall vnto Iustification is not questioned by mee but equally acknowledged of vs both Now the validity of my definition you say you will view
source of all Rebellion and Disobedience N. B. Your Genus is that Faith iustifying is a Rest which is false when you speake more learnedly I will deigne you farther answer I. D. That Rest is not the Genus of Iustifying Faith I easily grant you for as appeares manifestly in my Treatise I make Affiance or which is all one Rest to bee the Act or Forme of Faith and not the Genus thereof If I had thought it fitting to haue troubled the Definition therewith I was not so ignorant but I could haue called it either an infused grace or a gratious habit or a Theologicall vertue but because the Philosopher taught me that Habits are sufficiently defined by their Acts in reference vnto their proper Obiects I held it needlesse to expresse it But suppose I had made it to be the right Genus how doe you disproue it Forsooth it is sufficient for such a Pythagoras as you are to say it is false an inexpiable wrong would it be to demand a reason of your sayings Onely you adde Plut. in vitâ Alex. that when I shall speake more learnedly you will deigne me farther answer Brauely againe spoken and Alexander-like for neither would hee being a King contend with any but Kings neither may you being so transcendent for your learning and surmounting the most of men as farre as the Sun doth the lesser lights without impeachment of honour vouchsafe disputation with any but your Peers much lesse with such a one as is scarce to bee found in any Predicament Yet seeing the Sunne so surpassing in glory is no way enuious of his light but imparteth bountifully of his beames to the enlightning of the rest of the starres it may please you also with whom wisdome must liue and dye Ioh. 12.2 out of your benignity to send forth some influence of your learning vpon mee that I may more cleerely discerne at least in this question betweene truth and that which is onely seeming so N. B. Shew mee for your warrant one place of Scripture that so tearmeth it any one Father of the Church old or new for these 1600. yeeres Greeks or Latins that will auouch it and I will yeeld to your Genus The Hebrew word for Faith and the Greek word whereof you haue heard before doe vtterly condemne you they both signifying a perswasion and an Assurance and neuer a Rest I maruell you will teach the Holy Ghost to speake and the Church now to vnderstand what Faith is and that by such a woodden Definition which may rather moue to choller then consent I. D. If by denying vnto mee the warrant of Scriptures of Fathers old and new Greeke and Latin for 1600. yeeres and of the Greeke and Hebrew words for Faith you intend to proue that Affiance or Rest is not the Genus of Faith it shall without more a-doo bee yeelded vnto you for as appeares in the former section I make it to bee not the Genus but the Act or Forme thereof But if you would thereby perswade that Rest or Affiance is not the Act of Faith I must tell you that these reasons are cleane out of date and that you doe too much abuse your Readers patience setting againe before him these Coleworts now more then twice sodden For both in the beginning of this disputation and in the last section saue two before this I haue throughly scanned cleered this businesse shewing that I am so farre from teaching the Holy Ghost to speake and the Church to vnderstand what Faith is as you vnchristianly lay vnto my charge that I vse no other tearme but that which the Spirit of God hath in Scripture sanctified to this purpose and the Holy Church hath euer spoken and vsed But because I am loth to pester my paper with so many Tautologies and needles repetitions as you vse to doe thither must I entreate the courteous Reader to repaire for satisfaction In the meane season seeing both by expresse testimony of Scripture and cleere euidence of reason I haue warranted euery part of my definition and yet you without disprouing the weakest of my proofes tauntingly call it a woodden Definition you must pardon mee if I tell you plainely that this wood-kinde of answering deserues to bee reformed with a little woodden correction But where you say my Definition may rather moue to choler then consent a man would thinke reading this your answer that either your principles were so incurably hurt or your braine dam'd and ram'd vp with such a deale of dull and tough flegme that it were as easy almost to remoue a mountaine as to moue you either to the one or the other And yet indeed I find you of a cleene contrary complexion euen the most pettish and waspish gentleman that euer I met withall euery small petty occasion stirs your choler and works you presently out of temper But because I see it is your impotency disease I beare with you the more praying you notwithstanding to haue as much patience as you may if at times for the purging of this humor I play the Physician and minister some small quantity of rheubarb vnto you N. B. For alas Master Downe what Rest can a man haue vpon Christ without Assurance to bee saued by his death and Passion and knowledge of his Lord and Sauiour A full assurance therefore as a cause worketh Rest vpon Christ as an effect and is therefore the Generall word in the Definition of Iustifying Faith I. D. Your argument if I mistake not standeth thus That which is an Effect of Assurance cannot be the Act of Faith But Resting vpon Christ is an Effect of Assurance Ergo it cannot bee the Act of Faith I distinguish of Assurance for it is either of the generall proposition or of the Speciall and indiuiduall of the Generall when wee are assured that Whosoeuer Belieueth on Christ shall bee iustified and saued of the Speciall when wee are certainly perswaded that We are iustified and shall bee saued If you meane the former then I deny the Maior for such Historicall Assurance is a necessary pre-requisite vnto Iustifying Faith and is the cause without which wee cannot belieue on Christ and therefore that which is such an effect of Assurance may bee the Act of Faith If you vnderstand the latter then doe I grant the Maior for if such Assurance be as I haue demonstratiuely proued it selfe the Effect of Faith it is more then manifest that That which is an effect of such Assurance cannot bee the Act of Faith But then I deny the Minor that Resting vpon Christ is an effect of such assurance affirming that contrarily Resting vpon Christ is the cause of such Assurance and Assurance is the Effect of that Resting But what rest say you can a man haue vpon Christ without Assurance to be saued by his Death Passion Surely vnlesse wee know his Death and Passion to bee the onely meanes of saluation wee cannot rest vpon him for it but to
worketh eternall rest and peace But how doth this follow Faith is the cause of eternall quiet and resting from our labours in the Kingdome of Heauen Ergo it is the cause of Affiance and Resting vpon Christ here in this life for it is not necessary that that which causeth the one should also cause the other But if in your Conclusion when you say Faith is not a Rest you meane it is not that eternall rest what is that to mee who define not Faith by such a Rest So then your therefore either concluding beside the Question or being inferred vpon no Premisses deserueth of mee no answer at all Yet to take away all scruple let vs see what may be said for it Bellarmine to proue that Affiance is an Effect of Faith De iustif lib. 1. cap. 6. and consequently not Faith alledgeth and vrgeth three passages of Scripture but withall I must tell you that if hee dispute to the purpose hee must meane by Affiance no other then confident Perswasion or Assurance For his aduersaries as himselfe there saith defining Faith by Affiance vnderstand thereby that Speciall Faith whereby euery one applying to himselfe the diuine Promise belieueth or rather confidently trusteth that all his sins are forgiuen him by Christ So that if as he ought hee argue vnto the meaning of his aduersaries hee concludeth not against my Affiance but onely against your Perswasion or Assurance Neuerthelesse let vs examine those places seuerally and particularly The first is that of the Apostle to the Ephesians Eph. 3.12 In whom wee haue boldnesse and entrance with confidence by the Faith of him whence it followeth saith hee if confidence or Affiance be by Faith that Faith is not Affiance but the cause thereof for otherwise the sense would bee we haue entrance with confidence by confidence which is absurd To this I answer first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Confidence oftentimes signifieth Perswasion or Assurance being deriued of a verbe that signifieth firmely to be Perswaded as where the Apostle saith Rom. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou strongly perswadest thy selfe that thou art a guide of the blind Phil. 1.25 and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this am I well assured of and therefore it is not necessary here to vnderstand it of my Affiance Secondly grant that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Affiance is meant yet doth it not follow that it is an effect of Iustifying Faith seeing by faith not Iustifying but Historicall Faith may bee vnderstood which is the meanes by which wee grow vnto Affiance Lastly let it be farther yeelded that both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affiance and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustifying Faith are meant yet may Affiance this notwithstanding bee that Faith neither will any such absurdity ensue thereon For as when you say wee are assured by Faith you would thinke your selfe wronged if I should inferre thereupon that Faith is not Assurance but the cause thereof or that otherwise the sense would bee wee are assured by assurance so when the Apostle saith in Affiance by Faith why should he not also count himselfe as much abused if you gather from hence that Faith is not Affiance but the cause thereof or that else the speech would be absurd as if hee should say in Affiance by Affiance The reason of all in a word is because this forme of words may import that Affiance is the next and immediate Act of Iustifying Faith The second place is that saying of our Sauiour vnto the woman diseased with an issue of blood Mat. 9.22 Bee confident daughter thy Faith hath saued thee where saith hee Faith is againe in like sort distinguished from Affiance for the woman is moued to conceiue and entertaine Affiance who was already healed by Faith To this I answer that the word which our Sauiour vseth to the woman is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be bold or couragious whence commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boldnes courage Exerc. 317.4 which as Iulius Scaliger saith is the motion of Fortitude vnto some worke and is opposed vnto Timerousnesse or Fearefulnesse Neither was it without speciall reason that our Sauiour chose that word rather then any other for finding that vertue proceeded from him and demanding who had touched him Luc. 8.47 the woman seeing that shee could conceale it came vnto him trembling and fell at his feet and declared what shee had done whereupon hee said vnto her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremble not Daughter nor be dismay'd but cheere vp and bee of good courage for I assure thee thy Faith hath saued thee goe thy way in Peace Now this Boldnesse or courage I confesse is an effect of Faith nay oftentimes an effect of the effect of Faith namely Hope for as Despaire of victory causeth Fearefulnesse and deiection of Spirit so contrariwise Hope of victory maketh a man to bee bold and confident But vnlesse you can proue that this Boldnesse is the same with my Affiance which with all your skill you can neuer doe they being of so different natures you can neuer conclude from hence that Affiance is an effect of Faith The third and last place is that of the same Apostle vnto Timothy They which minister well shall get vnto themselues a good degree and much affiance in the Faith which is in Christ where saith hee 1 Tim. 3.13 Affiance is said to be acquired and gotten by Faith because Faith may bee without such Affiance Whereunto I answer that the word vsed in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which no way signifieth Affiance but libertie and freedome of speech whether wee vtter our mind vnto God by prayer as where the Apostle saith Heb. 4.16 Let vs come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with boldnesse and freedome of Speech vnto the Throne of grace or make profession of our Faith before men as where the same Apostle saith Cast not away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your free profession Heb. 10.35 as Beza translateth it And because this libertie and freedome proceedeth from the testimony of a good conscience and assurance of the loue and fauour of God Heb. 3.6 therefore is it sometimes vsed for Assurance as where the Apostle saith Whose house wee are if wee hold fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that confidence and reioycing of Hope vnto the end meaning by Confidence saith Beza that most worthy effect of Faith whereby wee crye Abba Father Prou. 28.1 and sometimes for that Lion-like boldnesse which Salomon saith alwayes attendeth a good conscience and so doth the same Beza in this present place of Timothy vnderstand it Heb. 3.6 vide annot Tremel ad Heb. 4.16 And hence it is that the Syriacke oftentimes rendreth this word by Retection or Reuelation of the face because a good conscience lifteth vp the head and boldly sheweth the face whereas a guiltie minde hangeth downe the head and as one confounded and ashamed dares
not looke either God or man in the face So then seeing this is the right sense and meaning of this word in this place and it is in no place found to signifie my Affiance you cannot with any probability hence conclude that such Affiance is the Effect of Faith and not Faith Vnto these three passages thus vouched by Bellarmine Heb. 11.1 Col. 2.2 Ro. 4.21 Rom. 5.1 Ro. 14.17.5.2 you may if you please adde sundry others of the like nature as namely those which attribute vnto Faith Subsistence of things hoped for euidence of things not seene Plerophorie or fulnesse of Assurance Peace with God Ioy in the Holy Ghost Spirituall glorying and boasting obsignation by the Spirit Eph. 1.13 Mat. 11.29 and finally Tranquillity and quietnesse of the soule all which I cannot but acknowledge to bee the fruits and effects of â—ustifying Faith But yet I deny that either they all or any of them haue the same definition with that Affiance which I haue made to bee the proper Act of that Faith And therefore to end this discourse whereunto not the force of your Conclusion which being barely affirmed might as easily haue beene reiected but onely the sincere desire I haue to leaue nothing vnsatisfied drew me I still pronounce that for any thing hitherto hath beene said Iustifying Faith is an Affiance Yet before I proceed any farther I must bee so bold as to plucke you by the eare and to call to your remembrance what erewhile you said namely that a man may rest his will vpon Christ and his merits and yet bee damned Which how it may agree with that which here you say that Rest on Christ is an effect of iustifying Faith I cannot such is my blindnesse see For it seemeth that where the effects of Iustifying Faith are there iustifying Faith also is whereupon it followeth that either this Resting on Christ cannot be in those that are to be damned because they want Iustifying Faith to worke this effect in them or that a man may bee damned hauing Iustifying Faith together with the effects thereof in him which by your owne confession is absurd or lastly that this Resting vpon Christ is not a fruit or effect of Iustifying Faith which is diametrally opposite vnto your Conclusion I beseech you Sir let vs at your leasure heare from you how either these strange Paradoxes may be verified or these seeming contradictions reconciled N. B. Besides this word Rest is ambiguous and may bee taken in ill part and may bee in many negligent and carelesse Christians which euery day and for euery sinne bring Christ to the Crosse and say wee will rest vpon Christ and in the meane time worke nothing worthy of the Name of a Christian but rather wallow in all kind of filthinesse And in this sense onely doe I say a man may bee damned with such a Rest vpon Christ I speake this to preuent your captious cauils It is fit for you therefore that take vpon you to see more then euer any learned man saw before your time to beware of all equiuocations and words doubtfull I. D. That the word Rest is ambiguous I saw well inough and therefore in my Treatise carefully distinguished the equiuocation thereof where if you marked it not you must blame your owne ouersight and not my Vnwarinesse For two kinds of Resting vpon Christ I said there were the one Sleight and Superficiall the other Setled and well grounded and this Setled and grounded Affiance I made to bee the Act of Iustifying Faith as there you may read more at large Now you to preuent captious cauils tell me that when you say a man may bee damned notwithstanding his Resting vpon Christ you vnderstand it of that which may bee in many negligent and carelesse Christians that is to say of Sleight and superficiall Affiance onely Wherein you shew your selfe too too both ridiculous and idle ridiculous in saying you speake this to preuent my captious cauils whereas indeed this very captious cauill of yours was in my Treatise as appeareth so manifestly preuented by mee Idle in arguing from sleight and superficiall Affiance vnto that which is Setled and Grounded on this manner for so in effect you confesse Sleight Affiance may bee in the Damned Ergo setled Affiance is not Iustifying Faith as if you should say An asse may haue a shadow Ergo the Body of a man is not a solid substance And thus to requite you with your owne Prouerbe you perish like the rat by bewraying your selfe for hauing vrged this argument now twice against mee and that with such confidence as if it alone were sufficient to batter downe the bulwarke of my Definition at length you tell ys very grauely and sadly that it is but paper shot which hitherto you haue discharged and that all the breaches you haue made may easily bee repaired by distinguishing an equiuocation Where you say I take vpon mee to see more then euer any learned man saw before my time it hath beene already sufficiently answered both in my Treatise in this Defence thereof Neuerthelesse because you harpe so often vpon this string this I adde that vnlesse you can demonstrate that it is impossible for a man of meane parts and gifts to see and obserue that which men of greater learning and deeper vnderstanding haue not obserued I know no reason why a man may not without taxation of modesty take vpon him in some things to see that which others haue not seene before him It is true that a Giant by reason of his tallnesse must needs see farther then a dwarfe or one that is but of a meane stature yet if you place a dwarfe aloft vpon the shoulders of a giant hee shall then bee able to see farther then the Giant himselfe can I am I confesse not vnto your seeming onely but in very deed a dwarfe as it were in Diuinity euen the least and meanest often thousand and those our Predecessors hauing beene so eminently and incomparably qualified with all kind of graces and endowments are as it were Giants in comparison of vs. And therefore it would bee intolerable both pride to thinke and impudence to say that of my selfe I could see as farre into the mysteries of Religion as they could But now being aduanced as it were vpon their shoulders and hauing the benefit of all those volumes which they wrote and in them of all whatsoeuer they knew why should it seeme strange that something comes within the compasse of my ken which they though eagle-sighted perceiued not And yet by your fauour Sir I take no such matter vpon mee or if I seeme to doe so I hope I doe it with all modestie and it can bee no more then this that out of such Premises as they haue taught mee I gather a Conclusion which they attended not N. B. For I tell you this if Master Perkins whom you say you blanked with your rare cunning dispute were desirous to sift this Genus
proued against the first that Faith is not a Knowledge or Assurance against the thirteenth that the onely proper Obiect of Faith is the Person of the Mediator and against the foureteenth that the Forme thereof is Affiance and not any such Relation or Certainty The ninth sixteenth and seuenteenth in part I deny the ninth where you make Faith and Knowledge to bee conuertible which I haue proued to haue different natures and Definitions the sixteenth where you affirme Resting vpon Christ to bee an effect of Faith which I haue demonstrated to bee the Forme and proper Act of Faith the seuenteenth where you say that the subiect of Faith is both the Vnderstanding and the Will against which I haue shewed that it is impossible for one and the same Habit to be subiectiuely in two seuerall faculties of the Soule The rest of your Positions sauing the inconuenience of some tearmes and setting a fauourable construction vpon them I acknowledge to bee true and because as the Apostle speaketh I can doe nothing against the truth but for the truth therefore I oppose them not but readily and willingly yeeld and subscribe vnto them But Master Baxter in all this long discourse of Faith hauing spoken so carefully of the Definition of Faith of the vnity of it in kind and difference of it in number and degree of the imperfection sufficiencie efficient principall and instrumentall of the obiect both in generall and speciall of the forme and end both Subordinate and Highest finally of the Effects Subiects and adiuncts thereof in all this long discourse I say how is it that wee heare not so much as a word of Iustification which notwithstanding is the immediate and proper Effect of Faith Immediate because it is the first fruite and benefit that springeth of it and commeth before Adoption and Sanctification proper because it is the Act of Faith onely and not of any other Grace which iustifies a man before God Whether it were of negligence or of policy that you haue omitted so materiall and necessary a point I cannot say If of negligence it deserues a seuere chastisement if of policy it was I think you foresaw what a dangerous consequence would follow thereupon For if you had placed Iustification as needs you must haue done if you had mentioned it among the Effects of Faith the Reader possibly might haue reasoned thus If iustification be an Effect of Faith and so follow after Faith then cannot Assurance of Iustification bee Faith because it is an effect of Iustification and followes after for it is necessary that a man bee iustified before hee can bee assured that hee is iustified And thus you had cast away your whole pot of broth 2 King 4.39 if you had not warily kept this Coloquintida out of it But vpon what ground soeuer you haue forborne to speake of this point I will by your leaue supply this defect and in a word or two shew you in what sense I affirme that Affiance iustifies and deny it of Assurance for in some sort Assurance also may bee said to iustifie Iustification is a law-tearme and is opposed vnto Condemnation As therefore Condemnation is the sentence of a iudge pronouncing a man to be guilty and deliuering him ouer to bee punished so is Iustification also the sentence of a iudge but absoluing and acquitting a man both from crime and punishment Now there are three barres at which all men are arraigned and three Iudges who at their seuerall barres either iustify vs or condemne vs that is to say the barre of God the barre of Conscience and the barre of Men. If wee bee condemned at all these barres and by all these Iudges wee are of all creatures the most miserable if wee bee absolued at them all and by them all of all men wee be the most blessed Againe if Men acquit vs what booteth it if our owne Conscience condemne vs and if our Conscience acquit vs what auaileth it if God condemne vs for who can deliuer the prey out of the pawes of that Lion On the contrary side if men condemne vs it mattereth not so as our Conscience doe absolue vs and if our Conscience also doe condemne vs yet happy are we if God absolue vs for God is greater then our Conscience What that is 1 Ioh. 3.20 for which sentence of Condemnation passeth vpon vs at any of these bars there is no question for it is well knowne to bee sinne sinne I say which is so indeed or at least is so in appearance For although nothing appeare vnto God otherwise then it is so that there can bee no error in his iudgement yet our owne consciences and other men may easily bee deceiued and mistaken and so without cause oftentimes pronounce sentence of Condemnation What then is that by which wee are iustifyed and absolued from our sins and the punishment of death due vnto them Surely that which is contrary vnto sinne euen Righteousnesse What Righteousnesse Phil. 3.9 for as the Apostle distinguisheth there is a Righteousnesse which is of the law and there is a righteousnesse which is of Faith by the former shall no flesh liuing bee iustified by the latter euery one that Belieueth is iustified God iustifieth vs at his barre when hee seeth our Faith that by firme Affiance wee rest and rely our selues vpon Christ to bee our Mediator accepting him to bee our Prophet Priest and King for then according vnto promise doth hee accept the Passiue obedience of Christ to satisfy for our sinnes past and imputeth vnto vs his Actiue obedience to supply the want of that perfect legall righteousnesse which should be in vs. Our Conscience iustifies vs at his barre when it is perswaded that God hath already iustified vs for as long as it is perswaded that God condemneth it cannot acquit vs. If the perswasion of the Conscience be built vpon a sandy and deceitfull foundation it is rather vaine presumption then true assurance and the iudgement that it giueth is erronious but if it bee grounded vpon infallible euidence euen the testimony of the Spirit of God Rom. 8.16 witnessing with our spirits that wee are the sons of God then is the Assurance sound and certaine and the sentence pronounced thereupon iust and rightfull Phil. 4.7 whence presently ariseth in our soules such vnconceiuable peace as passeth all vnderstanding and such durable ioy as nothing can take from vs. Finally Men iustify vs at their barre also Ioh. 16.22 Mat. 5.16 when our light so shineth before them that they see our good works which are the fruits of Faith and a good Conscience and thereby are moued to glorify our Heauenly Father as being perswaded in the iudgement of Charity that they are indeed as they seeme to bee euen iustified before God and borne againe of water and the Holy Ghost This iudgement because it is built vpon probability onely and not vpon certainty for who knowes whether the outward appearance come from
the many excellent and heauenly graces wherewith the spirit of God beautifieth and enricheth the hearts of his Elect there is no one of more either necessity vnto saluation or importance for comfort and consolation then that of Iustifying Faith For as by the first Act of this faith our Iustification before God our peace with God our incorporation into the mysticall body of Christ Iesus our conuersion vnto God are first wrought and effected so by the consequent continued Acts of the same Fayth are wee being fallen dayly renewed and from both totall and finall falling away safely preserued and maintained This cōsidered me-thinkes no time can be better employed nor no paines more profitably taken then in the quest and enquiry of the true nature and definition of Iustifying Fayth And although I cannot deny but hee may haue fayth who cannot like a Logician define it and may haue the benefit of Iustification by it who cannot distinguinsh the nature of it yet this withall I boldly auerre that the ignorance hereof or a confused and indistinct apprehension of it disableth vs both from giuing and taking direct and euident comfort from it whereas a cleare and distinct knowledge thereof is able to satisfie and replenish with comfort any distressed or afflicted conscience For this cause haue I vndertaken so briefly and perspicuously as I can to set downe my opinion of the definition of Fayth perswading my selfe I doe not endeauouring at leastwise not to swarue from the wholesome doctrine of Christ and Gods word From the writings and doctrine of most learned and worthy Diuines peraduenture it doth and indeed it doth vary to whom although as farre farre inferior I owe all respect reuerence yet being Gods freeman I cannot endure to bee mans bond-man and sweare to all they say One Paphnutius sometime in the matter of Priests marriage preuailed against a whole Counsell of most learned and godly Bishops Socrat. l. 1. c. 8. and young Elihu may speake more oportunely pertinently then they that are much his Ancients Therefore as Nisus sayth in Virgill Neque hac nostris spectentur ab annis Aeneid l. 9. looke not how greene or how gray his head be that speaketh but let the touch of truth try all and what by it shall appeare to be base and counterfait refuse and reiect that which shall be found true and sound approue and embrace And that preiudice too strongly possesse thee not take my protestation that I neuer haue entertained this opinion rashly and inconsiderately but vpon mature aduise and deliberation nor broach it vpon a preposterous humour of nouelty or ambition to build vp mine owne credit existimation by the ruine and disparagement of so great Diuines for this were Subulâ leonem excipere to encounter a Lion with a bodkin as it is in the Prouerbe but vpon a sincere affection and desire to minister solid and found consolation to despayring and perplexed minds which as after shall appeare vpon this foundation may most firmely be raised And now trusting what I say shall be weighed in the ballance not of preiudice but vpright iudgement I leaue to preface any farther and come directly to the purprose Because I purpose not to raise my building very high I meane not to lay my foundation very deepe therefore neither will I play the Phylologer in shewing the diuers vses and acceptations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fides id est Faith or quote Ciceros Fiat quod dictum est or St. Augustines Fac quod dicis Offic. l. 1. to doe as a man sayes for the notation of Faith neither will I play the Phylosopher in discoursing of Physicall or Morall or Ciuill Faith wherein it were easie to wast much oile and paper nor lastly will I speake of that Theologicall Faith called Miraculous either in Agent or Patient which I take to bee none other then a diuine instinct for the working of a Miracle For albeit they who at the last day shall say Lord in thy name haue we not cast out Diuels may seeme to haue trusted in Miraculous Faith for Iustification Mat. 7.22.23 and acknowledgement of Christ yet notwithstanding neuer any controuersie about it hath exercised the Church of God To deferre your expectations therefore no farther three Faiths there seeme to be which lay claime and title to the priuiledge of justification giue me leaue to distinguish and denominate them according to their Obiects neither be offended if I handle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and giue new termes to old matters The first is Fides Historiae Historicall Faith which is an Assent of the mind vnto the truth of Gods word and specially the Gospell And this Faith whether it be according to the distinction of the Scoolemen Acquisite gotten by much hearing and experience without illumination or infused and reuealed by the spirit of illumination it hath no interest in the matter of Iustification For besides that it is absurd that so generall a Knowledge should iustify Acquisit Faith the Diuels haue according to that of St Iames Iam. 2. 19. The Diuels beleeue tremble Infused faith the Reprobates may haue as Balaam Iudas Magus Now the Scripture is plaine that justifying faith is propper and peculiar vnto the Elect and therefore Historicall faith cannot justifie The second is Fides Promissionum Faith of promises which is a Perswasion or Assurance that the promises of God made in Christ to wit Iustification Remission of sinnes Adoption Regeneration and finally Election it selfe and eternall Saluation doe particularly pertaine to me and are mine Now this although I deny not but in Scripture it is called faith and that euery Saint of God both may and ought to haue this particular perswasion and Assurance yet this I confidently deny that this perswasion is that which justifies a man before God and my reasons are these 1. If this were justifying Faith then whosoeuer liues and dyes without this particular Assurance he cannot be saued Heb. 11.6 Without faith it is impossible to please God But a man may be saued without it I instance in those our Brethren of Germanie who hold that faith may finally and totally fall away and consequently that there can be no certainty of Saluation whom yet the Church of God calleth and counteth brethren and it were vncharitable to censure of them otherwise Therefore or at leastwise probably Faith is not an Assurance 2. That which is in time after Iustifying Faith cannot be that faith This is vndeniable But this particular knowledge is in time after faith This I proue out of 1. Ioh. 5.13 These things haue I written vnto you that beleeue in the name of the Sonne of God that ye may know that ye haue eternall life Behold Beleeuing goes before and Knowledge comes after as for that which followeth in the same verse and that yee may beleeue I interpret it of Perseuerance growth in Faith Howsoeuer beleeuing Knowing are distinguished and
righteousnesse Rom. 3.28 Consider moreouer that Faith as a cause goeth before Iustification for wee are iustified by Faith and therefore if the Elect bee wicked before his iustification hee must needs much more bee wicked before the first act of his Belieuing In regard whereof Saint Augustin saith Enar. in Ps 311 Know thou that Faith when it was giuen thee found thee a sinner These things being so as without controuersie they are I then demand of you if Faith bee Assurance what ground hath the Elect for his Assurance in the first Act of his Faith more then the Reprobates and wicked haue Certainly vnlesse you will flye with the Anabaptists vnto I know not what Enthusiasms and sudden reuelations grounded vpon no arguments formerly by the Holy Ghost imprinted in the soule you cannot possibly shew any seeing before Faith they lie together in the same masse of corruption and are alike liable vnto eternall damnation Now vnto this argument thus enlarged and explaned let vs see what answer you returne When I can shew the man that died without Assurance and was saued and how I know at his death hee had no full Perswasion and can proue that there is at the houre of death in the Saints a Doubtfull Faith then you say you will answer mee What M. Baxter and not till then Suppose I cannot satisfy your demands as indeed who knoweth what is in the heart of man at the houre of his death shall my argument therefore for euer stand vnanswered Declar. of Spir. Desert And yet M. Perkins telleth you that When a Professor of the Gospell shall despaire at his end men are to leaue secret iudgements vnto God and charitably iudge the best of him and hee instanceth in one M. Chambers who in his sicknesse grieuously despaired and cried out that hee was damned yet saith hee it is not for any to note him with the blacke marke of a Reprobate The like censure elsewhere giueth he of Francis Spiera Yea further saith hee When a Professor of the Gospell shall make away himselfe though it bee a fearefull case yet still the same opinion must bee carried So that it seemes by this learned mans iudgement who for ought I know is not singular herein but followeth the common opinion of other Diuines that it is possible for a man to die in Faith and so to bee saued and yet to die in Despaire and so without Assurance whence it followeth necessarily that Faith is not Assurance But this answer of yours Antholog l. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brings mee in minde of a pretie Epigram of Nicarchus which you may read in the Greeke anthologie A deafe man commences sute against another deafe man before a deafe iudge the plaintife pleads that the defendant owes him fiue months rent for his house the defendant answers for himselfe that hee had been grinding at mill all night the Iudge looking vpon them why contend yee thus good fellowes quoth hee is shee not mother to you both then keepe her both hardly Semblable hereunto is your answer for as if you were as blind as they were deafe and had not eyes in your head to read my writing when I speake of onions as it is in the Prouerbe you answer of garlicke and roue the whole heauen wide from the marke you should shoot at I say that the wicked may bee strongly perswaded and therefore Faith is not a Perswasion you like the deafe defendant reply that you haue beene grinding at mill all night telling mee I shall then receiue answer when I shew the man that died without Perswasion and yet was saued by Faith and other such stuffe of the same stampe Verily I am perswaded if old Sibyl or Oedipus or any other that hath anciently been esteemed for reading riddles should reuiue againe yet would they not bee able with all their cunning to deuise how to accommodate and fit this answer to any part of my argument For mine owne part I can make of it nor fish nor flesh nor good red herring and therefore not troubling my selfe with your follies here I leaue it as I found it vnkith vnkist as they say N. B. And in the meane time I will hasten to your Definition of Faith which you call the third kinde of Faith and onely Iustifying Faith I. D. Soft and faire no hast but good you post away so fast vnto the Definition that you leaue something behind you vnanswered which desires and deserues your further consideration For first I proue vnto you that Faith cannot be a full Perswasion certaine Assurance partly because it is not so much as Assurance partly because such Fulnes agrees not to little Faith and so makes the definition narrower and of lesse latitude then the definite and partly because it is a most discomfortable doctrine to weake Christians who finding this strength of Assurance wanting in themselues may doubt whether they haue any Faith at all if Faith bee no other then a full Assurance and firme resolution Againe I answer certaine obiections the chiefest you can haue against mee and that with such generall solutions as will cut off almost any reason you can oppose vnto mee These things being of such importance and consequence should not thus haue beene balked and husht vp in silence for while they stand vnstirred and vntoucht you cannot reasonably bee thought either fully to haue satisfied my arguments or sufficiently to haue maintained your owne cause Out of doubt therefore it would haue been much better for your credit to haue made lesse hast and more good speed for tripping away so fast and leauing matters of such weight vtterly vnanswered all the Schollers in our Countrey to blow backe your owne scoffe into your owne face will thinke the worse of your haste so long as they liue for this tricke To conclude this point whereas there are two many faults as Simplicius saith too vsually committed in the disputation and determination of Questions it appeareth by what I haue now said that you haue hitherto grossely faulted in the former For you doe but reiect and deny my Conclusions without refuting the confirmations I bring for them and so if not altogether alienate from you yet leaue in suspence and doubt the mind euen of those who otherwise might bee of the same opinion with you Now if you offend likewise in the second and doe not in the remainder of your Reply vtterly raze and ouerthrow the foundations of my Doctrine but suffer them to stand vnshaken and vnmoued you shall both leaue the thirst of your readers expectation vnquenched and vnsatisfied and proue your selfe but a bragging and boasting Pyrgopolinices threatning much and performing nothing Let vs therefore take a view hereof and see what you haue to say against the definition which I giue to Iustifying Faith Treatise The third Faith is Faith of Person or Personall Merit and of this Faith I make the Obiect to bee Christ the Mediator meriting the
Fiducia a Rest or Deuolution the Subiect of it the facultie of the Will not the Vnderstanding the next end of it Iustification the remore end eternall saluation and I thus define it A rest of the will vpon Christ and his merits for iustification and consequently saluation I. D. Because you complaine anon that the word Rest which I haue made to bee the iustifying act of Faith is ambiguous and thereupon it pleaseth you in your Answers following to take aduantage and make you mery with the Equiuocation thereof you shall giue me leaue before I step a foot further in a few words and a little more plainely to open my meaning touching that Act. And to this end seeing to proue that Faith is an Affiance or Rest I reported mee in my Treatise vnto the words vsed in the originall of the old Testament as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the forme of words vsed in the new as to belieue in to hope in or as in some translations it is read to belieue on to hope on I will first shew that these tearmes applied vnto Christ the right Obiect of Faith import that very Act whereby wee stand iustified before God and secondly I will diligently inquire and search out what may bee the true proper and naturall meaning of these tearmes both which being cleerely demonstrated it will manifestly appeare both what that Rest is which I make to be the iustifying Act of Faith and how fondly and vainely you cauill and dally with the ambiguity thereof That Belieuing in or vpon importeth that Act is in it selfe so apparant that I thinke no sober man will deny it but because to you a man must proue that the Sunne shines thus I demonstrate it That which is imputed for righteousnesse and by which wee are iustified is the true Act of Iustifying Faith This you cannot deny vnlesse you will turne Papist for our Religion will not permit you to ioyne any other companion with Faith in the matter of Iustification But such belieuing is imputed for righteousnesse and is that by which we are iustified so saith the Apostle Rom. 4.5 To him that belieueth in him that iustifieth the wicked his Faith is counted for righteousnesse and againe Wee haue belieued in Iesus Christ that wee might bee iustified by the Faith of Christ Adde hereunto that whereas the same Apostle saith With the heart man belieueth vnto righteousnesse Rom. 10.10 forthwith in the next verse hee interpreteth that Belieuing by Belieuing in For saith hee the Scripture saith V. 11. whosoeuer belieueth in him shall not bee ashamed Wherefore I conclude that so to Belieue is the Iustifying Act of Faith So also is Hoping in or vpon being in effect the same with Belieuing in For although Hope and Faith bee in nature two distinct Graâ—es and so reckoned by Saint Paul yet seeing by reason of the neere affinity betweene them Hope is sometime put for Faith it may not seeme strange that to hope in is also vsed for to belieue in Now that Hope is sometime put for Faith appeareth by that of Saint Peter 1 Pet. 3.15 Bee ready alwayes to giue an answer to euery man that asketh you a reason of the Hope that is in you where Hope as Caluin saith In eum loc is by a Synechdoche taken for Faith And as manifest is it by Saint Paul that to Hope in is no other then to Belieue in for hauing said That wee should bee vnto the praise of his glory who first hoped in Christ Eph. 1.12.13 In whom also yee hoped hauing heard the Word of Truth the Gospell of your Saluation by and by hee ads by way of interpretation In whom also Belieuing yeee were sealed with the holy Spirit of Promise In a word the Act of Hope properly taken is expectation or looking out for the performance or comming of a thing but Hoping in imports Affiance or trusting on something for the performance thereof As touching the words of the old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first I find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confounded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as words of the same signification they being after the manner of Scripture ioyned together in the same verse as equipollent the one to explane and expound the other for example Psal 118.8 Psal 37.5 It is better saith Dauid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to trust in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then to put confidence in man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Roll thy way vpon the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and trust vpon him But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it selfe is in the same manner confounded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which construed with the Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to Belieue in and is by your owne confession the very Act of iustifying Faith for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they belieued not in God Psal 78.22 Mic. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and trusted not in his saluation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belieue not in a friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trust not in a Prince Againe that which in the old Testament is vttered by one of these words the same in the new is expressed by Belieuing in for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We trust in the Name of his Holinesse saith the old Testament Psal 33.21 Ioh. 1.12 1 Ioh. 3.23.5.13 Prou. 3.5 Act. 8.37 Psal 25.2 Psal 31.1 Rom. 10.11 Hee that belieueth in his Name saith the new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trust in the Lord with thy whole heart saith the old If thou Belieue with thy whole heart saith the new finally In thee O Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue I trusted let mee not be confounded saith the old Hee that Belieueth in him shall not bee ashamed saith the new If you except against this last parallell that the Apostle hath reference vnto that of Esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that Belieueth maketh not haste rather vnto those passages of the Psalmes aboue quoted I answer with Beza that it is not likely In ad Ro. 10.11 partly because the vniuersall particle and the word in him is not to bee found in the Prophet partly because the Apostle saith not as the Phophet Esay doth maketh not haste but precisely accordeth with the words of the Prophet Dauid saying shall not bee confounded nor ashamed Howsoeuer seeing in all these places the same thing is intended and meant it is cleere that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Belieuing in are Synonyma differing in name but not in definition and so I conclude what aboue I vndertooke to demonstrate that all these tearmes properly import the Iustifying act of Faith In the next place are wee to inquire the right acception and signification of these words that wee may more perfectly conceiue what that Fiducia or Rest is which wee haue made to bee that Act. And first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as R. Kimchi obserueth properly and primitiuely signifieth to retire into
the Word and Spirit wee acknowledge him in generall to bee the Mediator and admit him in particular to bee our Mediator So that there is a double Receiuing of Christ the one is by the Vnderstanding the other is by the Will Christ is receiued by the Vnderstanding when wee Belieue historically yeelding and assenting vnto the truth of the Gospell the summe wherof is that Iesus is the Christ For when the Apostle saith 1 Tim. 1.15 This is a true saying and by all meanes worthy to bee receiued that Christ Iesus came into the world to saue sinners what can hee meane by receiuing other then assenting that it is true and when our Sauiour saith vnto the Apostle Act. 22.18 They will not receiue thy witnesse concerning me what else can he vnderstand then this that they would not giue credit vnto his testimony concerning Redemption and Saluation by Christ This Receiuing though it bee of such absolute necessity vnto life that no man can possibly be saued without it yet is it not of such power and efficacy that whosoeuer so receiueth shall infallibly bee saued For as we haue shewed The Diuels so belieue and tremble and many who are inlightned Iam. 2.19 Heb. 6.4 10.26 and haue receiued the knowledge of the truth perish notwithstanding eternally in their sinnes Besides therefore this Receiuing of Christ by the Vnderstanding there is a Receiuing of him also by the Will which is done by particular application when in the sincerity of our hearts we accept and make choice of him alone to bee our Mediator that is to say to bee vnto vs a Prophet a Priest and a King Wee accept him to bee our Prophet when wee admit him to be our teacher and absolutely submit our selues vnto his teaching Wee accept him to bee our Priest when wee rest and repose our selues vpon his Sacrifice and intercession for the washing away of our sinnes Finally wee accept him to bee our King when wee put our selues wholly and onely vnder his gouernment and subiect our wils vnto his will desiring that in all things it alone may bee done by vs. And this accepting of Christ by the Will is that very Receiuing of him which Saint Iohn here meaneth Ioh. 1.12 For first whosoeuer thus accepteth of him hath without question withall bestowed on him the same power and prerogatiue which hee affirmeth to bee giuen to as many as receiue him namely to bee made the Sonnes of God Againe that Receiuing is vnderstood which is opposed vnto the Iewes nor Receiuing Ioh. 1.11 for hauing said He came vnto his owne that is vnto the Iewes and his owne receiued him not immediatly it is added But as many as receiued him c. How then did the Iewes not receiue him onely in not assenting vnto this that hee was the Messias Indeed this was the ground why sundry of them receiued him not but their not-receiuing of him was no other then that Act of their Will whereby they refused to submit themselues vnto him as vnto the Messias This doth our Sauiour intimate Ioh. 5.43 when hee saith vnto them I am come in my Fathers Name and you receiue mee not if another come in his owne Name him Will you receiue that is him will you admit and accept for your Messias But plainly doth hee expresse it when in the Parable hee bringeth them in resolutely and directly saying Wee will not haue this man raigne ouer vs as also when hee saith vnto them Luc. 19.14 Mat. 23.37 How often would I haue gathered thy children together as the hen gathereth her chickens vnder her wings and yee would not Besides diuerse there were of them euen of the Scribes and Pharisees and Priests who knew right well that hee was the Christ Mat. 21.38 Mat. 22.30.31 for so much doe the Husbandmen themselues cōfesse in the Parable when they say This is the Heire and how could our Sauiour iustly charge them with that irremissible sinne against the Holy Ghost vnlesse they had knowne him to bee so These then knowing him to bee the Messias and yet not receiuing him what can this not-receiuing be other then their will full reiecting and refusing of him against their knowledge and against their conscience Vpon all which it followeth that this being not-receiuing receiuing opposed thereunto must needs bee that Act of the Will whereby wee accept of Christ to bee our Mediator that is to say our Prophet to instruct vs our Priest to make atonement for vs our King to rule and gouerne vs. And because Belieuing and Receiuing are as we haue shewed all one it followeth also necessarily that to Belieue in Christ is nothing else then so to accept him To grow therefore at length vnto an issue you see that according to promise I haue demonstrated vnto you first that those tearmes both of the old and new Testament mentioned in my Treatise import that Act of Faith whereby wee stand iustified before God secondly what is the true proper and naturall meaning and signification of these tearmes and that therefore thirdly by the word Rest in my Definition I vnderstand no other thing then that which these words import and signify Wherefore I must intreate you in the residue of your Reply to speake vnto this meaning otherwise you shall but spend your breath in vaine and wrestle not with mee but with your owne shadow Neuerthelesse if any shall thinke it fitter insteed of the word Rest to substitute any other of these tearmes I forbid him not for so doing he shall differ from mee in word onely and not in sense And to speake ingenuously and freely seeing to expresse the Act of Faith speciall choice is made in the New Testament of Belieuing in or vpon and this againe is expounded by such Receiujng as is before described happily it were not amisse aboue all the rest to preferre this and to define Faith by that Act of the Will whereby wee accept Christ to bee our Mediator for iustification and consequently Saluation The rather because it seemes more fully and plainely to set forth the nature of that Act by which wee are iustified and more apt and fit to resolue many doubts which may be moued touching iustification For as Vrsinus a right worthy Diuine obserueth Admonit de lib. Concord Faith iustifieth no otherwise then as it is an acceptation and application of the merit of Christ which is the proper Act of Faith alone and so very Faith itselfe These things thus premised let vs now in the Name of God proceed to the examination of what you haue replied and opposed against my definition N. B. I answer a man may rest his will vpon Christ and his merits and yet bee damned for want of Sanctification and so consequently may bee damned hauing Iustifying Faith which is absurd therefore is your Definition absurd I. D. Here Master Baxter and in the rest of your answers insuing you waue flote vp and downe
say that a man cannot rest vpon him for saluation vnlesse hee know that hee is already translated from death to life is a most vnreasonable and senselesse speech as if a man might not trust vnto his friend to doe something for him vntill he were sure it is already done If you be so sandblind in this present case that you cannot see how Rest may goe before Assurance yet I hope your sight is not so much decayed but you may perceiue it through a paire of spectacles Put case then that a skilfull and welknowne Physician should offer freely to cure the diseases of such as are sicke vpon condition they receiue Physicke of no other but put themselues wholly absolutely into his hands doe you thinke it absurd to become his patient or that you cannot repose your selfe vpon his skill to bee cured by him vnlesse you be first assured that the cure is already done Nay rather if you know well that your health is perfectly recouered you cannot rely vpon him for that whereof you are fully possessed Iesus Christ the Arch-physician of our soules as hee is knowne to bee all-sufficient and euery way able to heale our maladies so doth hee louingly inuite all those that are heauy loden to come vnto him promising to refresh them all vpon condition that renouncing themselues and all others they set their whole Affiance on him for the remission of their sinnes And dare you now make question how a man may betake himselfe into the hands of Christ vntill he know that his sinnes bee already pardoned Nay rather when wee know the debt is paid and that according to the old rule sinnes once remitted neuer returne againe we remaine thankefull for that which is past and continue our Affiance on him for discharge of that which is to come For to obserue this by the way wee may not thinke that in the first act of our conuersion and iustification we receiue actuall pardon of all our sinnes past present and to come as some and those of no meane marke haue rashly and vnaduisedly taught for sinnes past only are then actually forgiuen and sinnes to come onely in the destination and purpose of God But neither doth God actually pardon the iustified man nor the iustified man actually receiue pardon for his sinnes vntill hee haue actually committed them and renewed his Faith and Repentance for them Neither let any man thinke that I speake this out of mine owne head and without ground for I am strongly backed herein by the warrant of Scripture the euidence of reason and the testimony of worthy men By the warrant of Scripture for that teacheth onely remission of sinnes past so saith Saint Paul in expresse tearmes Rom. 3.25 God hath set forth Iesus Christ to bee a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of the sinnes that are passed By the euidence of reason for if future sinnes as well as sinnes past bee actually remitted in our conuersion and first acceptation into grace what need of Repentance what need of Prayer that God would forgiue vs our trespasses To repent and craue pâ—â—â—on of that whereof wee are not guilty and which wee neuer committed is palpable folly and as great folly is it by Repentance and prayer to demand that of God which wee say wee are sure hee hath long agoe bestowed vpon vs Finally by the testimony of worthy men for Pardon saith Origen is of sinnes past not future Repentance In ad Rom. 3. De acerbè Iudicantib Miscell lib. 3. pa. 97. saith Gregory Nyssen is the dissolution and destruction of sinnes past It is confessed by all truly godly and learned saith Hierome Zanchie that the Saints to obtaine new remission for a new sinne haue need of a new act of Faith and Repentance according to that saying so rise in Scripture that by Faith men are iustified and haue their sinnes remitted which when it is spoken of them that are come to yeeres of discretion is alwayes to be vnderstood of Actuall Faith that is of the Act of Faith De praedest grat Lastly Master Perkins when a Faithfull man grieuously sinneth the sinne is indeed remitted in the destination of God yet no remission is actually either giuen by God or receiued by man vntill hee repent Nay if hee should neuer repent which yet is impossible hee should as guilty of eternall death euen for this one sin be damned for there is no new remission of any new sinne without a new act of Faith and Repentance But inough of this point in this place though it bee of great importance because it is but by the way only hence I gather that seeing Faith goeth before and Assurance necessarily commeth after remission that Faith is not Assurance N. B. I had rather say Faith were a labour then a Rest for it seeketh continually by sanctification and holy loue to bring both body and soule vnto eternall rest and then Faith ceaseth when eternall pacification and rest is wrought in man I. D. Thus you reason Faith is a labour Rest is not a labour Ergo Faith is not a Rest The Maior you proue thus That which worketh rest is a labour But Faith worketh rest and ceaseth when rest is wrought Ergo Faith is a labour The Minor you leaue naked and without proofe supposing I thinke that no man vnlesse bereft of his fiue wits would deny it and hold that Rest is a labour Let vs therefore briefly examine them both The Maior of your second Syllogisme precisely and literally vnderstood is not true for that which worketh is the Agent or Labourer and the Labourer cannot bee the Action or Labour Whereupon it followeth If that which worketh bee not a labour And Faith as you assume worke that therefore Faith is not a labor which is contradictory vnto the Maior of your first Syllogysme And yet as I grant not vnto you that Faith is a labour so neither dare I peremptorily deny it only I blame you for speaking so confusedly where it was necessary to vse distinction Know therefore that Faith as all other qualities whether acquired or infused may bee considered two wayes either in the first act as Schooles vse to speake or in the second The first act is the very habit of Faith inhering and sticking in the soule the second is the immediate and proper operation and action thereof If then you vnderstand Faith in the first Act and as it is an Habit it is not a labour but is imprinted in vs by the Holy Ghost to the end that when oportunity is offered and duty requireth wee may by vertue thereof more sweetly readily and easily worke and labour And so far is it from being a labor it selfe that oftentimes it lieth as it were idle asleep doing nothing at all vntill it please the Spirit of God to stirre vp our wils and to quicken the sparke hee hath put in vs inabling vs thereby to cooperate
first infancy beene seasoned and sanctified with the Christian Faith cannot easily be conceiued or imagined Sixtly tell mee doe all that haue receiued Faith in their infancy loose it againe when they come to bee of more yeeres It seemeth so if then they receiued it for otherwise why are they put to their Catechisme and taught the elements of Faith againe But this were a very strange course For how should they loose it vnlesse perhaps God secretly steale that from them which earst he gaue them which to say is very derogatory to the bounty of God who neuer withdraweth grace once giuen vntill man by abusing it haue deserued to loose it Not loosing it therefore and yet learning it when they come to yeeres of capacity It is a plaine argument they neuer receiued it in their Infancy Seuenthly and lastly there is not the least Habit either acquired by custome or infused from aboue but maketh a man more apt and prone vnto their proper actions For example whosoeuer is possessed of the vertues of Iustice Temperance Liberality Fortitude will readily doe iustly temperatly liberally valiantly it being the nature of Habits to facilitate Actions Tell mee then are the Children of Christians when they come first to be instructed more capable of Christian Religion or more inclinable to holy actions then the Children of Infidels Experience tels vs they are not but are as waxe indifferently flexible any way It is absurd therefore and void of reason to place in Infants the Habit of Faith which yet inclines them no more to the Acts of Faith then those that are without it Now hauing thus briefly demonstrated that Infants haue neither Actuall nor Habituall Faith it followeth in the next place to answer the contrary arguments aboue set downe And first where it is said that Faith is a necessary meanes vnto Iustification and Saluation in as much as none can please God or liue without it I answer in a word it is to bee vnderstood not of Infants But de Adultis of those that are of riper yeeres vnto whom alone Faith is necessary These cannot please God nor liue nor bee iustified and saued without a particular Faith of their owne but Infants by reason of their incapacity through the indulgence of God may Adde hereunto that according to the Tenent of our Diuines it is not the Habit but the Act of Faith that doth iustify in regard whereof they define it by a Motion of the Will grounded vpon an assent of the Mind vnto the truth of the Gospell Vnlesse therefore you grant vnto Infants such a motion both of the Mind and Will which Papists expresly deny and Lutherans seeme to stagger at neither can they bee iustified by Actuall Faith hauing none And seeing without it the Habit auailes nothing at all as being an idle Faith I see not to what end the Habit should bee infused And if it bee to no end neither is it infused For if Nature doe not much lesse doth God any thing in vaine To that of our Sauiour where hee seemeth expresly to affirme that Little-ones belieue I answer first that those Little-ones are not Infants properly but such men as resemble little Children in holy Innocence Simplicity in regard whereof they are elsewhere called by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Infants Secondly Mat. 11.25 grant it that Children bee also meant yet not such Children as are infants but growne to some stature and capacity For although the Child whom Christ tooke in his armes be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Child yet was hee both a follower and hearer of Christ and such a one as in some measure could vnderstand such as were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children to whom Saint Iohn thought it not vnfit to write 1 Ioh. 2.14 For as the text saith hee was one that came of himselfe being called and farther hee was capable of scandall and offence which questionlesse is not incident vnto Infants Lastly to the example of Iohn the Baptist Ep. 57. I answer with Saint Augustin Nec quod factum est in Iohanne contemno nec inde regulam quid sentiendun sit de paruulis figo immò id in illo mirabiliter praedico quia in alijs non inuenio Neither doe I contemne saith hee that which was done in Iohn neither doe I from thence frame a rule what wee are to thinke of little-ones yea I acknowledge it to bee marueilous in him because I find it not in others Moreouer it is not said of him Credidit in vtero he belieued in the wombe but only exultauit he sprang in the wombe this exultation or Springing diuinitùs facta est in Infante non humanitùs ab Infante was done by the power of God in the Infant and not by any humane power of the Infant Or if vse of reason and will were so hastned vnto him as hee did belieue in miraculis habendum est diuinae potentiae non ad humanae trahendum est exemplar naturae it is to bee reckoned among the miracles of Gods power and not to be drawne into an example of human nature And thus much of reasons both for and against the Faith of Infants Now I know it will here farther bee demanded if Infants haue neither Actuall nor Habituall Faith of their owne how then and by what meanes are they Iustified and Saued For it is mercilesse and against all Diuinity to exclude them from either Whereunto I answer in the words of Bernard Epist 77. Saluantur ipsi per fidem non tamen suam sed alienam they are also saued by Faith yet not their owne Faith but anothers Anothers Will you say this seemeth very strange Heare then what the same Bernard yet further addeth Dignum est ad Dei spectat dignitatem vt quibus fidem aetas denegat propriam gratia concedat prodesse alienam It is fit and belongs vnto the dignity of God that to whom age denies a proper Faith of their owne grace should yeeld them the benefit of anothers Faith And againe Nec enim omnipotent is iustitia propriam ab his putat exigendam fidem quos nouit propriam nullam habere culpam for neither doth the iustice of God Almighty thinke that a proper Faith is to bee required of those whom he knowes to haue no proper fault of their owne In which words of Bernard two excellent reasons are rendred why the Faith of another through the grace and indulgence of God should bee auailable vnto them the first because their Jnfancy denies vnto them a proper Faith of their owne the second because besides that Originall Corruption traduced into them from their parents without their knowledge or consent they haue no other sinne of their owne Can they not then by reason of their tender yeeres haue a Faith of their owne It befits the goodnes of God that they bee holpen by the Faith of another Haue they no proper and particular
sinne of their owne Neither doth God thinke it agreeable with his iustice to exact of them a proper and particular Faith of their owne Infants then are holpen by anothers Faith Whose Faith will you say The Faith of the Parents as also of the Church who is the common mother of vs all and in whose wombe as it were they are conceiued borne This of old was Saint Augustins sentence and this all sound Diuines haue agreeably with the Scripture euer held Onely it may be demanded how and in what sort the Parents Faith auaileth them Whereunto I answer not by particular applying of Christs merits and obedience vnto them for this is done onely by a mans owne Faith vnto himselfe but by bringing them within the compasse of the Couenant of Grace Thus The Couenant was made not with Abraham onely Gen. 17.19 Act. 2.39 but with his seed also and the Promise saith Saint Peter was giuen both to the Parents and to the Children The Parents therefore by Faith apprehending this Promise and Couenant by their Faith interest their Children also thereunto For as it is in ciuill negotiations the bargaine that the Father maketh for himselfe his Children is firme and good although the Children bee not present at the bargaine-making nor vnderstand what is done euen so in this spirituall Couenant and contract with God the Parents Act is sufficient force to confederate their Children also and to giue them a right vnto all the benefits of the Couenant And as I conceiue this is imputed vnto them in lieu of all those Acts and Habits which otherwise are required in those that are Adulti How farther the Holy Ghost worketh in them is a deepe and inscrutable secret Et de occultis non iudicat Ecclesia the Church is no iudge of things that are hidden Onely I affirme that by the Faith of the Parents the Children are made a holy seed and members of Christs body But what if one of the Parents bee an Infidell What if either of them or both be notorious hypocrites or openly sinnefull hauing not in them true Iustifying Faith are the Children therefore without the compasse of the Couenant and vniustified before God I answer No For first if but one of the Parents belieue yet are the Children holy 1. Cor. 7.14 So saith Saint Paul The vnbelieuing husband is sanctified by the belieuing wife and the vnbelieuing wife is sanctified by the husband else were your Children vncleane but now are they holy Againe though neither of the Parents belieue with iustifying Faith yet being in the Church by the profession of Christian Religion their Children are within the Couenant For first the Soule that sinneth it shall die Ezech. 18.20 the sonne shall not beare the iniquity of the Father neither shall the Father beare the iniquity of the Sonne So that the impiety of the Parents preiudiceth not the Child that is borne in the Church Secondly by Parents are to bee vnderstood not those alone of whom Children are immediatly begotten and borne but their Progenitors and Ancestors also who feared God and liued in the Church though many generations before For God made not his Couenant with Abraham and his immediate seed onely but with all his seed after them in their generations Gen. 17.7 Ex. 20. and promiseth to shew mercy to the thousandth generation of them that loue him and keep his Commandments Whence it followeth that these are as it were a root vnto all their posterity borne in the Church and therefore Rom. 11.16 if the root be holy so are the branches also saith Saint Paul Lastly bee the next Parents whatsoeuer they will bee yet their Children being borne in the Church the Church is their Mother and the Faith and piety of the Church interesteth all such as are borne in her vnto the Couenant And thus you see how Children are iustified and Saued by anothers Faith If Children may not those that are Adulti so bee iustified and saued also No verily For as the Prophet saith The iust man shall liue suâ fide not by anothers Hab. 2.4 but by his owne Faith And hence is it that in the Lords prayer we are taught to say Our Father but in the Creed I belieue because Prayer is an Act of Charity extending it selfe vnto the good of others also but Belieuing is an Act of Faith onely benefiting a mans selfe Can the cloths that another weares warme mee or the meat another eates nourish mee or the potion another receiues cure mee or the soule that is in another man quicken mee Nor more can the Faith of another man iustify or saue mee As one man shall not beare anothers fault sed anima quae peccat ipsa morietur the soule that sinneth it shall die so shall not one man bee acquitted for anothers Faith sed anima quae credit ipsa saluabitur the soule that belieueth it shall bee saued Saluation euery where in Scripture is promised to him who himselfe belieueth and damnation is euery where threatned to him that belieueth not so And he belieueth not so who hath not a Faith of his owne Yea but if Adams sinne bee imputed vnto vs for Condemnation and the Obedience of Christ for Iustification why may not anothers Faith also bee imputed for Saluation The case is not alike for they were publicke persons and stood in our steed but so doe not others In the Couenant of works Adam was our Head and therefore his sinne is counted the common act of all those that were in his loines In the Couenant of Grace Christ is our Head and therefore his Obedience is esteemed the common Obedience of all those who are vnited vnto him by Faith Others are not our Heads nor represent our persons in regard whereof neither can their Act bee accounted ours It will further bee obiected that Christ forgaue the palsie-sicke man his sinnes for the Faith of them that brought him Luc. 5.20 and so as Thomas saith both Ambrose and one Iohn a Bishop vnderstand it Caten in cum loc But Saint Chrysostome otherwise and that more rightly vnderstanding it both of the sicke mans Faith and theirs who brought him For our Sauiour intending to bestow a double benefit vpon him namely the cure both of body and soule this could not bee effected but by the interuention of his owne Faith but the other might by the Faith of those that presented him So wee read that the Centurions seruant Mat. 8.13 15.28 and the woman of Canaans daughter were healed the one for his Masters the other for her Mothers Faith And who knowes not that vnbelieuers oftentimes temporally fare the better for the sake of the Faithfull Saint Ambrose therefore imputing the remission of sinnes vnto the Faith of others must bee vnderstood with a graine of Salt as they say that one mans Faith may obtaine Faith vnto another and so consequently by the interuention thereof Iustification also as did the
A TREATISE OF THE TRVE NATVRE AND DEFINITION of justifying faith TOGETHER WITH A DEFENCE of the same against the Answere of N. Baxter By IOHN DOWNE B. in Divinity and sometime Fellow of EMANVEL C. in Cambridge AVGVST DESPIR ET LIT. CAP. 30. Lex dicit non concupisces Fides dicit Sana animam meam quoniam peccavi tibi Gratia dicit Ecce sanus factus es jam noli peccare ne quid tibi deterius contingat Sanitas dicit Domine Deus meus clamavi ad te sanâsti me Liberum arbitrium dicit voluntariè sacrificabo tibi Dilectio justitiae dicit narraverunt mihi iniusti delectationes sed non sicut Lex tua Domine The Law saith thou shalt not covet Faith saith heale my soule for I haue sinned against thee Grace faith lo thou art made whole sin no more least a worse thing befall thee Health saith O Lord my God I haue cried vnto thee and thou hast healed mee Free-will saith I will freely sacrifice vnto thee Loue of iustice saith the wicked haue shewed mee delights but not according to thy law O Lord. OXFORD Printed by IOHN LICHFIELD for Edward Forrest 1635. TO THE READER IT is now somewhat vpward of two yeares This must be referred to the time whē the Author writ it since passing through the City of Bristol towards the Vniuersity of Cambridge I was by the importunity of sundry Cittizens my very good friends arrested there certaine daies For no sooner was I there arrived but presently they repaired vnto me and like so many Iacobs began to wrestle with me Gen 32.24.26 Rom. 1.11 Mat. 11.12 protesting they would not let me goe vnlesse I first promised to blesse them and to bestow some spirituall gift among them It was no small Ioy vnto mee to see the Kingdome of Heaven suffer such violence and the people of God like so many thirsty Harts Psal 42.1 braying for the rivers of waters pāting after the liuing God Wherefore I could not but with Iacobs Angel giue them leaue to prevaile Gen. 32.28 Mat. 5.41 yeeld so farre vnto their earnest request that being angariated to goe but one mile I was notwithstanding content to goe with them more then twaine preaching before my departure thence divers sermons vnto them One time among the rest I chose for my Theme that of St Paul to the Ephesians Ephes 6. 16. Aboue all take the shield of Faith whereby ye may quench all the fiery darts of that wicked One. Wherein because Iustifying Faith seemed to be commended as the principallest peece of the Christians Panoplie of surest proofe against all the assaults temptations of Satan I held it necessary with all diligence to enquire what might be the true nature and definition thereof and at length I resolued that the Act thereof was not Assurance but Affiance the Subiect not the vnderstanding but the will and the Obiect not present grace and future glory but the person of the Mediator So that I defined it not as vulgarly it is conceiued An assurance that we are already justified and shall be saued but thus An affiance vpon Christ the Mediator for justification and consequently Saluation The occasiō mouing me to intreat of this argument was this A certaine graue and godly Matrone of that City hauing beene a long time sore afflicted with sicknesse both in mind and body I went vpon entreaty with other friends to visit her and after mutuall salutation Sister quoth I vnto her were I Physitian for the body I would aduise you the best I could for the health thereof but it is not my element and therefore I may not without great rashnesse put my selfe into it neuerthelesse if you shall please to discouer vnto me the wound of your spirit happily I may apply such a salue thereunto as by the blessing of God may close it vp or at least giue some refocilation and ease vnto the anguish thereof My wound then quoth she in a word is this I want faith And what may be the ground quoth I of this perswasion Because quoth she I am not assured that I am iustified and shall be saued A weake ground quoth I seeing a man may haue Faith that wanteth such Assurance how may that be quoth she for as hitherto I haue beene taught Faith is no other then Assurance then haue you beene taught amisse quoth I and if this be all the scruple that troubleth you I hope ere we part to finish the cure Thereupon I began freely to declare what I conceiued of the true nature of iustifying Faith and proued vnto her by sundrie remonstrances that it was not Assurance but Affiance and with so good successe that both she and all that were present rested therewith much comforted and contented Only they prayed me both for their owne confirmation and the farther information of others that I would be pleased to speak of it againe in a more publike audience wherevnto seeing no reason to disswade me I readily condescended and on the text aforesaid handled the matter somewhat largely This Sermon at least so farre as concernes the Definition of Faith was by one Mr Baxter then preacher of that City greatly distasted and disliked in so much as by message he threatned me with open confutation thereof in the Pulpit vnlesse I gaue him the speedier better satisfaction which threatning though I little feared knowing I had built nor hay nor stubble vpon the foundation 1 Cor. 3.12.13 but such doctrines as were well able to endure the triall of the fire yet because the Apostle chargeth to be ready alwayes to giue answere to euery man that asketh a reason of the Hope that is in vs 1 Pet. 3.15 I was eftsoones willing the best I could to satisfie him Being therefore by the mediation of some friends brought to a parlie with him I prayed him to remember that whatsoeuer I sayd in that Sermon was not barely affirmed but soundly proued and therefore he might not in reason demaund satisfaction of me vntill himselfe had satisfied my reasons which if he should substantially doe I would ease him of his Pulpit-confutation and the same tongue that broched the errour should in the same place againe reuoke it Then began I to presse him with this argument If faith be Assurance then God commanding a Reprobate to beleeue commands him also to be assured which is absurd whereunto all his answere was who art thou that disputest with God I replied Rom. 9.20 that I neither disputed with God nor controled his actions but only denyed that God commands a Reprobate to be assured for so he should command that to be beleeued for true which nor is nor euer shall be true Againe I argued thus If Faith be Assurance then whosoeuer wanteth Assurance wanteth Faith which to a distressed soule is most vncomfortable To this he answered that desire of Assurance is in the acceptation of God as Assurance it selfe I replyed