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
with him But if you vnderstand Faith in the second Act and as it is in operation and action then may you iustly call it a labour for as our Sauiour saith Ioh. 6.29 to belieue in him whom the Father hath sent is a Worke which God requireth vs to doe in regard whereof the Apostle Paul calleth it the Worke of Faith 1 Thess 1.3 And because Faith iustifieth not as it is in the first but in the second act that is not as it is an Habit but as it is in action accepting and applying vnto vs Christ and his merits hence is it saith Bucer that Protestants vsually define it by a motion De iustific Let the Maior therefore in this sense bee granted vnto you The Minor which you thinke to bee so cocksure I flatly deny confidently affirming that Rest is a labour prouided you vnderstand no other Rest then that which in my Treatise I haue expressed and declared For if by Rest you meane Quiet such Rest without all question is not Labour for it is the end of labour and a cessation from it and therefore well did you say that when eternall rest is wrought then the labour of Faith ceaseth But you cannot bee ignorant that by Rest I vnderstand not Quiet but Affiance in as much as I render the Latin word Fiducia by it and make the Act thereof to bee Inniti which as I haue shewed in some of our English translations is oftentimes turned by Resting and Staying vpon And this Rest that is this Relying this Reposing this Trusting or Belieuing on Christ is not a Quiet but a motion or operation and therefore a labour True it is that whosoeuer commeth vnto Christ and setteth his whole Affiance vpon him shall thereby finde refreshment and Quiet vnto his soule yet neuerthelesse it is apparant that Affiance it selfe is an act or motion of the Will and not a Quiet euen as the inclination of a mans selfe vpon his staffe or the laying of him downe vpon his bed is an action of the body In a word remember what a little before I haue deliuered to cleare this tearme from all ambiguity and take it in the same sense which there I giue vnto it and vnlesse you will say that light is darknesse you cannot but confesse that such rest is a labour and so that notwithstanding this argument Faith may be a Rest But now giue mee leaue to take vp the weapon which you are forced to lay downe and to trie whether a blow therewith from my arme will pearce any deeper for thus I retort your owne reason against you Faith is rather a labour then a rest Assurance is not so but rather a rest then a labour Ergo Faith is not Assurance The Maior is your owne and you may not deny it The Minor I proue thus Intellection or knowledge saith Aristotle is more like vnto rest and quiet then vnto motion for although the mind while it is inquiring seeking for knowledge is euer in motion and so laboureth yet when the Habit of knowledge is once acquired and gotten then is there no farther motion of the vnderstanding thereunto but a sweet rest and Quiet therein Whereupon saith the same Philosopher By the quieting setling of the soule doth a man become intelligent and wise meaning by Quiet as Iulius Scaliger expoundeth him Exerc. in Card. 307. 13. nothing else but the assent of the minde I assume But Assurance is such intellection or knowledge for it is an habituall assent vnto this truth that wee are in the present state of grace and shall infallibly bee saued Wherefore I conclude that Assurance is rather a rest or quiet then a labour whence also it farther followeth that Faith being as you confesse rather a labour then a rest cannot be Assurance Againe Faith you say ceaseth when eternall pacification and rest is wrought I grant for the Obiect of Faith as the Apostle saith are things which are not seene whereupon Saint Augustin elegantly Heb. 11.1 Si vides non est Fides Beholding is not Belieuing As therefore while we liue here in these earthly tabernacles and are absent from the Lord wee walke not by Sight but by Faith so when wee shall be clothed vpon 2. Cor. 5.4.7 Vers 4. and mortality shall bee swallowed vp of life then shall wee walke not by Faith but by Sight Neither is the ceasing of Faith any losse or disaduantage but an exchange for the better namely vision for Seeing vnto Belieuing is as the full brightnesse of the Sunne is to the glimmering light of a candle I assume then But Assurance ceaseth not when eternall pacification and rest is wrought for then the certainty of our Election of our adoption of our acceptation into grace and finally of our Saluation is so farre from ceasing that it is by so much the more confirmed vnto vs as intuitiue apprehension and the sight of the eye is more infallible then heare-say or seeing by reflexion I conclude therefore out of your owne principles that Faith ceasing and Assurance not ceasing Faith is not Assurance But as touching Affiance or Resting vpon the mediation of Christ for iustification and Saluation it is euident that that ceaseth when wee shall haue obtained eternall rest and pacification For being perfectly quitted of our sinnes and in full possession of Saluation how can wee farther set out Affiance vpon him for it Especially seeing hee shall then cease to bee vnto vs a Mediator of Redemption and Reconciliation in regard whereof only hee is the Obiect of Affiance or Iustifying Faith and shall bee vnto vs no otherwise then he is vnto the Elect Angels a Mediatour of Conseruation to confirme preserue vs eternally in the most blessed state of glory For neither shall hee Prophecy any more vnto vs by the ministry of the Gospell nor propitiate for vs by the sacrifice of his death and Passion nor gouerne vs by the scepter of his word as here hee doth 1 Cor. 15.24 but in this respect shall hee deliuer vp the Kingdome vnto his Father and the Godhead in the holy Trinity shall without all meanes bee immediately vnto vs all in all N. B. Rest therefore in Christ is the Effect of Faith and Faith is the cause of Rest and so consequently Faith is not Rest nor Rest is not Faith I. D. If say you Faith bee the cause of Rest and Rest bee the Effect of Faith then is not Faith Rest nor Rest Faith This I yeeld you But Faith is the cause of Rest and Rest is the effect of Faith How proue you this It seemeth by the illatiue particle Therefore that you referre vs for this vnto some former premisses What then haue you formerly said That a full assurance as a cause worketh rest vpon Christ as an effect But neither is Assurance Faith and I haue sufficiently proued that Assurance is not the cause of Rest nor Rest an effect of Assurance Againe you say that Faith
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
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
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
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
they of whom I learned it seemed vnto me to bee no Papists and were commonly taken for very good Protestants Christ saith Beza Conf. c. 4. 9. 4. is offered vnto vs to be possessed of vs with this condition if we doe belieue in him On that condition saith Vrsinus In Catechismoq de Euang is Christs righteousnesse made ours if wee receiue it Now that receiuing is the worke and act of Faith alone The condition of Faith saith Hemingius Syntag. de Euang Art 30. Cent. 1. l. 1. c. 4. p. 93. is required that the benefit may be applied that is remission of sinnes The law say the Century-writers hath the Promise with condition of Doing and fulfilling it the Gospell hath the free Promise with condition of Belieuing and receiuing it by Faith That saith Master Foxe De Christo gratis iustif p. 237. 244. which properly wee inquire is for what cause or reason Saluation and Pardon of sinnes is promised whether vpon some condition or none at all And that the Promise is made vpon no condition no man I thinke will say wherefore it remaines of necessity wee acknowledge some condition and that is Faith In Camp 8. Rat. In the Law saith Whitaker the condition was hard which no man could satisfy but Christ propounds vnto vs a more easy condition Belieue and thou shalt bee saued Against Sanders cauils on the Lords supper p. 424. De iustif l. 1. c. 12. Ter. Eun. Act. 2. Sc. 11. Gods promises saith Fulke require the condition of Faith in them that shall obtaine them Finally Cardinall Bellarmine who hitherto hath euer been esteemed no meane Papist reports this to bee the confession of all his aduersaries and that they cannot deny it That remission of sinnes is promised vpon condition of Faith But Lord what ods and difference there is betweene simple folke and intelligent persons For vnlesse you had told it mee I had neuer knowne that Bellarmins aduersaries were Papists nor that these men whom I haue named had beene wolues in sheepskins Neither did I vntill now vnderstand what you meant when you charged mee with Popery and speaking pure Papist your meaning I see was that I spake right as Beza Vrsinus Hemingius the Century-Writers Foxe Whitaker Fulke and all the rest of that ranke vse to do For confirmation of my Minor and to proue Iustification to bee conditionall I bring as you say that place of Math. Be of good comfort Sonne thy sinnes bee forgiuen thee In handling whereof you tell mee farther first that I wrest the text and falsifie the meaning thereof then that I translate the Greeke falsly and contrary to the words themselues and all the world for 1600 yeeres lastly that most impudently and quite contrary to knowledge and conscience I adde vnto the Scripture Telling mee moreouer that I haue a mind to doe mischiefe but want power that I contemne all Grammar and parget a rotten cause with vntempered morter and therefore must needs incurre fearefull iudgement if in time I craue not mercy at the hand of God Thus Master Baxter like Saint George a horse backe you fight with a painted dragon and faining monsters to your selfe set vpon them with such Herculean impetuousnesse and fury as if you would amaze simple people with your great puissance powres and then as if you had flaild to powder your true aduersary as well as your imaginary and strawen enemy you giue foorth most terrible menaces and threats that folke henceforward may not dare to meddle with your mothers sonne more For where I pray you doe you finde this passage of S. Mathew quoted by me and vnlesse you had resolued by falshood and forgerie to maintaine this quarrell against mee with what face could you father the allegation of it vpon mee No Sir I did not so much as dreame of that place only I say in generall that the Scriptures make this to bee the tenor of the Euangelicall promise Belieue and thy sinnes shall be forgiuen thee Ioh. 3.10 little thinking that you who would bee counted a Master in Israel had beene ignorant of a doctrine so euident and fundamentall For that so it is let these few texts bee carefully considered Belieue in the Lord Iesus and thou shalt bee saued and thine houshold Act. 16.31 Act. 10.23 That through his Name all that belieue in him shall receiue remission of sinnes That whosoeuer belieueth in him should not perish but haue eternall life Ioh. 3.15.16 Rom. 10.9 Gal. 3.22 If thou belieue thou shalt bee saued That the promise of Iesus Christ should bee giuen to them that belieue To these few I might easily adde six hundred mo all which although not in precise forme of words yet in vertue and meaning are all one with this Belieue and thy sinnes shall be forgiuen thee and from them doe all Diuines gather that the Promise of the Gospell is not absolute but conditionall if we Belieue as is aboue plentifully declared Which being so you shew your selfe in this Thrasonicall and swaggering section to bee too-too base and recreant vtterly void both of forhead and conscience otherwise you would not first so palpably and desperately haue belied mee and then so impudently and vnciuilly reuell vpon mee Though you deserue it yet will I not cast backe the dirt you here throw at mee againe into your owne face I shall but defile my hands in so doing rather will I as Saint Bernard counselleth Breake the arrowes of contumely vpon the sheeld of Patience Ser. 40. de modo benè viuendi and hold forth the buckler of a good conscience against the sword of your malicious tongue But albeit I intended not nor aimed at this place of Mathew as being euery way vnsufficient to proue that iustification is promised vpon condition of Faith yet is it not so abhorring from my purpose but that it may affoard at least a probable proofe for my maine conclusion For. Beza in his annotations on Mark. 2.5 doth vs to wit that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated imperatiuely thus Be thy sinnes pardoned as if it were in the third person plurall of the Coniunctiue mood which Diomedes called the Mandatiue mood for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eustathius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed by Homer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason why it may thus be turned is because the Scribes vnderstood Christ as if hee himselfe had actually forgiuen the Palsie-man his sins as appeareth in the sixt and seuenth verses which they could not so haue conceiued if hee had onely told him that his sinnes were forgiuen him Now if this bee the right translation what say you to this argument The Palsie-man first belieued for so it is said When Iesus saw their Faith meaning as well the Faith of the sicke man as of them that brought him and then after Christ forgaue his sins
saith effectually called and they onely who are effectually called are iustified and shall bee glorified And if it were possible that they should bee saued then were there change in the vnchangeable decree of God which hath finally reiected them which is impossible 7. Hee that commands a Reprobate that is not iustified and shall neuer bee saued to belieue that hee is iustified and shall be saued implieth a Contradiction therein and makes Falshood to bee Truth and Faith errour For according to that infallible maxime Falshood is not vnder Faith and therefore if the Obiect bee Falshood it is not Faith which apprehendeth it for true if it bee Faith Falshood is not the Obiect thereof So that hee which commands that false Proposition to bee belieued makes that to bee Faith which cannot beare the definition of Faith and that to bee the Obiect which is not the Obiect thereof that is as I said makes Faith to bee error and Falshood Truth which are contradictories 8. God therefore neither doth nor can so command neither is it impure or impious to affirme so much being in the Word of God so manifestly reuealed Impious rather and blasphemous is it to say the contrary for it imputes impotency and weaknes vnto God making him to say Yea and Nay and to auouch that for truth which is euidently false 9. But this opinion that Faith is an Assurance infers this blasphemous absurdity For as I haue shewed God cōmands all men euen Reprobates to belieue now to belieue as you say is to bee assured of iustification and Saluation Ergo God commands the Reprobate to be assured of his Iustification and Saluation which is absurd 10. Absurd therefore is that opinion that Faith is Assurance which infers it For from truth no absurdity or blasphemie but onely truth can follow These few Positions I pray thee Gentle Reader consider diligently and compare Master Baxters reply with them and then bee iudge whether hee paint not gourds as it is in the Prouerbe and talke cleane beside the purpose Those places of Scripture which you desire may bee well waighed and then by mee either answered or reuerenced I haue according to your desire duly examined and doe from my heart adore them as being the words of the Eternall Verity and this answer doe I giue vnto them that not one of them touches the question in debate betwixt vs. Rom. 11.23 The first telleth vs that the Iewes if they persist not in infidelity shall againe by the power of God bee ingrafted Gal. 3.22 the second that the Scripture hath concluded all vnder sinne that the promise by the Faith of Iesus Christ might bee giuen to them that Belieue both which argue against your selfe that Faith is the condition of the Promise the third saith that as many as were ordained vnto eternall life belieued Act. 13.48 2. Thess 3.2 Mat. 13.11 the fourth that euery man hath not Faith the fift that to know the mysteries of the kingdome of Heauen is giuen to some and denied to other some by which three it is cleere that Reprobates doe not belieue Prou. 16.4 Rom. 9.18.19.20 but the Elect onely the sixt affirmeth that God made the wicked for the euill day the last that God sheweth mercy vpon whome hee will and hardneth also whome he will and that in this point there is no disputing with God intimating therein that there is both an Election and Reprobation and that both depend vpon the good pleasure of God But not one of them proueth that God commandeth a Reprobate to assure himselfe of his present iustification and future Saluation which is the matter in question and therefore I hope I may notwithstanding them all freely conclude that as God cannot command to doe that which is vniust because hee is iustice it selfe so he cannot command to belieue that which is vntrue because hee is truth it selfe Neither doe I I trust so concluding grieue the Spirit of God although perhaps therein I greeue your stubborne spirit which hath I feare me throughout this reply too much rebelled against the light and therefore take heed lest you your selfe greeue the Spirit of God Eph. 4.30 wherewith the elect are sealed vnto the day of Redemption Treatise Arg. 6. That which the wicked may haue cannot bee iustifying Faith for it is The Faith of the Elect But the wicked may haue this Perswasion yea and many haue beene most confidently perswaded that they are in the fauour of God You will say it is true Perswasion But I say if forme make truth they are as formally and therefore as truly perswaded of it as the godly If the Godly then are therefore and for this cause iustified because they are strongly perswaded they are Iustified then why should not the wicked likewise bee iustified by his strong Perswasion But in truth these kind of speeches are vnreasonable and senselesse and so that opinion cannot be reasonable N. B. Many die and are saued that haue not a full Perswasion and assurance of their Saluation yet are saued by Faith I will answer you when you shew mee the man that so did die and was saued and How you know that hee had at his death no full Assurance of his Saluation in Christ Iesu and yet had Faith and when you proue that there is at the houre of death when the elect are made without spot or wrinkle in the Saints of God a doubtfull Faith I. D. That many Reprobates and wicked men are strongly perswaded they are in the grace and fauor of God nothing is more cleere and manifest Prou. 30.12 There is a generation saith Salomon that are cleane in their owne eyes and yet are not washed from their filthinesse Reu. 3.17 And the Angell of the Church of Laodicea saith of himselfe that hee is rich and growne to great wealth and had need of nothing Vers 14. Vers 17. and yet in the iudgement of him that is Amen the faithfull and true witnesse was wretched and miserable Inst l. 3. c. 2. §. 11. and poore and blind and naked Yea Experience it selfe saith Caluin sheweth that Reprobates sometime are affected with the like feeling almost that the elect are that in their owne iudgement they differ nothing at all from the Elect. Such is the deceitfulnesse of mans heart and the blindnesse of his selfe-loue that it makes him easily ouerweene himselfe and to promise peace vnto his soule when hee is in the ready way vnto destruction You will say that the Perswasion of the Reprobate and wicked is built vpon a false and erronious ground and therfore is Presumption rather then true Assurance For answer hereunto consider that the Elect of God before his Iustification is but a wicked man whence Diuines vse to call it The Iustification of the wicked warranted therein by that of Saint Paul Rom. 4.5 To him that worketh not but belieueth in him that iustifieth the wicked his faith is imputed vnto
some safe place for shelter or harbor Iudg. 9.15 so is it vsed in sundry places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come saith the bramble in the booke of Iudges shelter or couer you vnder my shadow and the Prophet Dauid in the Psalmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will retire mee vnder the shadow of thy wings And hence is it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Noune Psal 57.1 deriued from this root signifieth a place of refuge or protection as where Dauid saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rocks are refuge for the conies and Esay Psal 104.18 Thou hast been a fortresse to the poore a fortresse to the needy in his trouble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a refuge from the storme or inundation Esa 4.6 So that this word referred vnto Christ betokeneth that Act whereby wee betake our selues vnto him as vnto the only Sanctuary where wee may bee preserued safe from the tempest of Gods displeasure which cannot be but by iustification from our sinnes according to that of the Psalmist Psal 2.12 If his wrath burne yea but a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed are all they that retire themselues to him Vpon which place learned Iunius notes that that retiring vnto God which is there affirmed to be the cause of our blessednes is no other then sincere Faith The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to Roll whence commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Circle or Ring and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spheare or Wheele because as the cube easily setleth and stayeth vpon one side so the Sphericall and round figure is euer subiect to rolling turning Being ioined with the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to Deuolue or Roll vpon a thing either to oppresse iâ— and beare it downe as where Iosephs brethren say We are brought hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to roll and cast himselfe vpon vs Gen. 43.18 Iob. 30.14 and Iob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they roll themselues vpon mee or to bee supported and borne vp by it as in the place of Psalmes aboue cited Prou. 16.3 and that of the Prouerbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Roll thy works vpon the Lord and thy thoughts shall bee established Agreeable whereunto is that of the Psalmist though vsing another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast thy burden vpon the Lord and hee shall sustaine thee Psal 55.23 hee will not suffer the righteous to bee moued for euer This then applied vnto Christ intimates vnto vs our fleeting vnsetled estate and the restlesnesse of our soules vntill wee come vnto him according to that of Saint Augustin Thou hast made vs for thy selfe and our hearts are vnquiet till they rest in thee and so imports that Act whereby being heauy loden with our sinnes and seeking to bee eased of them at length wee discharge our lode and rest our selues vpon him The third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to put confidence trust Affiance in or vpon a thing and as Mercer saith firmiter inniti In the saâ—o Pagn firmely to leane or rest vpon a thing Hereupon you shall oftentimes find it ioyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying to leane on whence also commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a staffe because men vse to leane on it and to support themselues by it as for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee trust in fraud and stubbornesse saith Esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and leane vpon it and againe Esa 30.12 Esa 50.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him trust on the Name of the Lord and leane vpon his God And to this word had I speciall regard when I defined Faith by Fiducia or Rest as appeareth by that in my Treatise I make the Act of Fiducia to be Inniti to leane vpon which yet I therefore rendred rest because in our English translations it is vsually so turned as for example that of the Prophet Hanani vnto King Asa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 16.7 Vers 8. is thus englished Because thou hast rested vpon the King of Aram and not rested in the Lord thy God and againe in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because thou didst rest vpon the Lord. So then this word in the matter of Iustification designeth that Act whereby finding that wee are weake and feeble vnable to support our selues we make Iesus Christ our staffe staying and resting our selues vpon him Psal 18.19 according to that of Dauid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord was as a staffe vnto mee The last word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Belieue in or vpon for as for that other of Hoping in because it may seeme to bee rather the Act of Hope then of Faith or but Catachrestically vsed when it is put for Belieuing in I vtterly omit it What is it then to belieue in or on Let the Holy Ghost whose phrase it is declare his owne meaning Behold saith the Apostle Peter out of the Prophet Esay I lay in Sion a cheefe corner-stone 1 Pet. 2.6 Esa 28.16 chosen and precious and he that belieueth thereon shall not bee ashamed To Belieue on a stone seemeth an insolent and vnusuall speech but it is no other then as the Apostle expresseth himselfe to come as liuing stones vnto the corner-stone 1 Pet. 2.4.5 and to lay and build our selues vpon it that wee may bee made a spirituall house which in effect is the same with that Retiring and Resting wee haue aboue spoken of as will yet farther appeare if wee compare this place with the like of the Prophet Dauid for whereas here it is said He that belieueth thereon shall not bee ashamed there the Psalmist deliuereth it thus Psal 33.5 They that looke vnto him and run vnto him their faces shall not bee ashamed But if you would yet more fully and plainely vnderstand what it is to Belieue in or vpon a thing then read and consider that most sweet and comfortable speech of Saint Iohn in his Gospell As many saith hee as receiued him to them hee gaue power to be the Sonnes of God Ioh. 1.12 that is to them that Belieue in his Name Lo to Belieue in Christ saith the holy Apostle is to receiue Christ and therefore if wee may know what it is to receiue Christ wee shall also know what it is to belieue in him Receiuing is a word of Relation and answereth vnto Offering for what is not offered is rather taken then receiued To offer Christ vnto any is the Act of God onely to receiue Christ is the Act onely of the Elect of God God offereth Christ vnto vs when either outwardly by the publike preaching of the Word or inwardly by the secret knocking of his spirit he counselleth and aduiseth vs to acknowledge that Iesus is the Mediator and to admit of him for our Mediator And wee againe receiue Christ so offered vnto vs when as being conuinced and perswaded by