Desire after Christ before we beleeue ariseth from that sence we haue of the want of Christ but after we beleeue partly from the sweet taste we haue felt of him and partly from the want we still feele of him so as we can neuer be satisfied Hereby is the couetous mans true desire of mony manifested because he can neuer be filled but the more he hath the more he desireth An vnsatiable desire of Christ is a good couetousnesse The Apostle exhorteth to desire the sincere milke of the Word to grow thereby not once onely to taste of it If euer a man be satisfied with Christ and begin to loath him he neuer truely beleeued in him For first Christ is not like corporall meates which with abundance may cloy the stomach the more he is tasted the better and greater will our appetite be Secondly no man in this world can receiue such a measure as to be filled thereby If therefore a man desire Faith and fall away that seeming desire which he had neuer bred Faith in him §. 46. Of ioyning the effects with the causes of Faith in the tryall thereof IF vpon that fore-named illumination of the mind and disposition of the heart the Spirit of God hath drawne vs to accept of Christ Iesus tendred in the Gospel then hath Faith been kindly wrought and by this manner of breeding Faith a man may haue good euidence of the truth of it especially if he also finde that his Faith doth kindely worke and bring forth the proper fruits thereof For Faith is operatiue euen as fire Where fire is there will be heat the more fire the greater heat if but a little heate there is a small fire if no heate at all surely no fire I deny not but fire may be so couered ouer with ashes that the heat will not sensibly appeare but yet heate there is within so as if the ashes be remoued the heat will soon be felt so surely where true and sound Faith is there will be some holy heate some blessed fruits thereof it may for a time through the violence of some temptation be so smothered and suppressed as it cannot be discerned but when the temptation is ouer it will soone shew it selfe if not I dare boldly say there is no true liuing iustifying Faith but a meere dead Faith I haue my warrant from an holy Apostle so to say Iam. 2. 20 26. It is a working Faith which is the true iustifying Faith and this is the constant doctrine of our Church taught in our Vniuersities preached in pulpits published in print by all that treat of Faith That which our aduersaries obiect against the orthodoxall and comfortable doctrine of Iustification by Faith alone that we make iustifying Faith to be a naked dead Faith without all good workes is a meere cauill and a most malicious slander for though we teach that in the very act of iustification Faith onely hath his worke without workes yet we teach not that this Faith is destitute of all workes but that it is a Faith which purifieth the heart and worketh by loue Thus in regard of the office of Faith we teach as wee are taught by Saint Paul that a man is iustified by Faith without works and in regard of the quality of Faith we teach as wee are taught by Saint Iames that of workes a man is iustified tha◠is declared so to be and not of Faith onely Wherefor◠for the sound proofe of Faith we must haue also recourse to the fruits of it §. 47. Of the fruits of Faith IT were an infinite taske to reckon vp all the fruits of Faith For all the seurall and distinct branches of piety and charity if they be rightly performed are fruits of Faith Faith is the mother of all sanctifying graces for by it we are ingraffed into Christ and so liue the life of God Euery sanctifying grace therefore is an euident signe of Faith But that I may keepe my selfe within compasse I will draw the principal effects of Faith wherby it may be best proued vnto two heads First a quiet conscience Secondly a cleare conscience This hath respect to that benefit which we receiue by Faith That to the author thereof §. 48. Of a quiet conscience proceeding from Faith A Quiet conscience is that which excuseth a man before God so farre it is from accusing that it excuseth whence ariseth an admirable tranquility of minde which the Apostle calleth The peace of God which passeth all vnderstanding It is euident that Faith breedeth this for being iustified by Faith we haue peace toward God So soone as a sinner truely beleeueth he hath some peace of conscience the more his Faith increaseth and the stronger it groweth the more peace he hath in his soule From Faith then ariseth this peace and from nothing else For it cannot possibly come from any perfection in man Indeed Adams conscience in his integrity did excuse him before God because there was nothing in him blame-worthy but so could no mans since his fall for besides those palpable euill deeds whereunto euery mans conscience is priny whose conscience can excuse him in the best workes that euer he did Is not all our righteousnesse as filthy clouts this Dauid well knew when he thus prayed Enter not into iudgement c. but Faith assuring the conscience that We haue an aduocate with the Father Iesus Christ the Righteous that he is the propitiation for our sins purging our soules with his owne most precious blood pacifieth it so that where this peace of conscience is there must be a true iustifying Faith §. 49. Of the difference betwixt a quiet conscience and a not-troubling conscience Obiect THe conscience of many wicked men lyeth quiet and troubleth them not Answ Their conscience is improperly said to be quiet it is either a slumbring cōscience which though for a time it seeme to lie quiet yet when it is awaked roused vp it will rage and raue like a fierce cruel wilde beast as Iudas his conscience did or else which is worse a seared and dead conscience which will drowne men in perdition and destructiou before they be aware of it Such a seared conscience had the ancient Heretiques Now these two maine differences there are betwixt these not-troubling consciences and that quiet conscience First they onely accuse not this also excuseth Secondly they lie still onely for a time at the vttermost for the time of this life this is quiet for euer euen at the barre of Christs iudgement Seate §. 50. Of the difference betwixt conscience excusing and not-accusing 2 Obiect MAny wicked men in doing euill haue thought they ought to doe so yea that they did God good seruice therein their conscience therefore must needs excuse them Answ Nothing so for because they had no sure warrant out of Gods Word for that which they did their conscience could not excuse
3. 14. c Ioh. 14. 17. 4 Gods goodnesse moued him to make his promises to man 5 Gods grace is free d Ioh. 3. 16. e Rom. 5. 10. f Gen. 3. 15. 6 Gods mercy is abundant g Psal 108. 4. h Ephe. 2. 4. i Exo. 34. 6. k Mat. 12. 31 32. l Gen. 4. 13. Simil. 7 Gods promises are offered to all m Luk. 2. 10. n Ioh. 1. 6. 7 o Mat 28. 19. p Mar. 16. 15. r Num. 21. 8. a Ioh. 3. 14 15 The generall offer of Christ a meanes to draw all to receiue Christ Obiect Answer b 2 Pet. 1. 10. c Deut 29. 29. Obiect Answer Quest 1. d Rom. 3. 33. Quest 2. a Mat. 11. 28. b Luk. 5. 32. c Tim. 1. 15. d Hab. 2. 3. e Heb. 10. 37. Est animi generosi perdurare quo ad Deus misereatur nostri Crys parad Theod. f Ioh. 5. 5. c. Obiect Answere None sinne in beleeuing * §. 88. g Ioh 3. 18. h 1 Ioh. 5. 10. i Mat. 22. 3 5 6. How man sinneth in not beleeuing k Mat. 22. 6. l Acts. 2. 13. m Acts 13. 45. 1 Cor 1 23. n Luke 14. 18. o Mat. 3. 7. p 13. 19 q 21 r 22. t Mat. 23. 37 Incredulity a grieuous sinne 1 Disâ—honourable to God u Psal 78. 19 20. * 1 Ioh. 5. 10. x Gen. 4. 13. * Psal 10 4 5. y Gen. 3. 8. z Ioh. 20. 25. 2 Dangerous to men Filios Diaholi infide litas facit quod peccatum proprium vocatur quasi solum sit c. Aug. cont ep Pelag. lib. 3. c. 3 a Ion. 3. 18. b Act. 13. 46. V. Point The tryall of Faith Simil. c 1 Pet. 1. 7. Faith may be knowne d Psal 116. 10 e Ioh. 6. 69. f 2. Tim. 1. 12. g Act. 8. 37. h Ioh. 9. 38. i 2 Cor. 4. 13. k 1 Cor. 2. 12. l 2 Cor. 13. 5. m Ier. 17. 9. n Psal 12. 2. o Isa 38. 3. Though they which haue no faith may be deceiued yet they which indeed haue it may discerne it Isa 29 8. Simil. Though in a temptation a man doubt yet out of it hee may haue assurance Simil. True Faith may stand with doubting a 1 Cor. 13. 9. b Mar. 9. 24. Fidei praecipua virtus in eo est vt non ambigas Chrys in Tit. hom 3. How faith may be proued Note that many differences may be discerned in the causes of Faith after Faith is wrought which cannot be found before faith Causes of Faith 1. Illumination f Rom 7. 7 c g 1 Tim. 1. 13. 2 Compunction and griefe of heart a Mat. 9. 12. b Luke 4. 18 c Acts 16. 14 d Heb. 11. 31 c Luke 23. 42 f Acts 2. 37 g 16. 29 h Luke 7. 38 i Ios 2. 11 k Acts 16. 13 14. l Acts 10 44. 45. m 1 Sam. 7. 6 n Luke 7. 38. o Acts 16. 29 Causes of true griefe 1 Gods word worketh it p Acts 2. 37. q 16. 26 c. r 2 Chr. 33. 10 12 2 It ariseth from despaire in our selues Å¿ Acts 2. 37 16. 30 And from sence of Gods dispâ—easure t Luke 15. 18. Effects of true griefe u Ier. 31. 19 * Lu. 3. 10 12 14. Rom. 6. 21. Vbi dolor finitur deficit poenitentia Aug. de ver pen. c. 13. a Psal 6 2 3 32 3 51 1 c. Rom. 7. 24 3 Desire of Christ Proofes of true desire 1. The Cause 2 The Order c Acts 4. 12. 3 The Quality d Psal 42. 1. 2. 1 Cor. 2. 11. * §. 23. f Num. 23. 10. 4. The Fruits g Mat. 13. 44. h Luke 18. 10. 13. 5. Continuance Longe aberit a siti satietas longe a saetietate fastidium quia sitientes saturabimur satiati sitiemus Aug. de Spec. c. 29. i 1 Pet. 2. 2. Faith is operatiue as fiâ—e Absit vt sentiret vas electionis iustificari bominem per fidem etiamsi male vivat opera bona non habeat Aug. â—de gr lib. arb cap. 7. b Ephe. 2. 8 9 c Act. 15. 9. d Gal. 5. 6. e Rom. 3. 28. f Iam 2. 24. What is a quiet conscience Nihil eft quod ita voluptatem afferre solet atque pura conscientia Chrysâ—n 2 Cor. hoâ—â— 12. i Phil. 4. 7. k Rom. 5. 1. A quiet conscience ariâ—seth from Faith k Isa 64. 6. l Psal 143. 2. m 1 Ioh 2. 1 2 No wicked maâ—â— consciâ—ence can be quiet a Mar. 27. 5. b 1 Tim. 4. 2. c Acts 26. 9 d Ioh. 16. 2. Holy security e Psal 4 8. f 1 Pet. 5. 7. g Psal 55. 22. h 37. 5. i 2 Chr. 20. 20. Spirituall ioy k Rom 5. 1 2. l Act. 8. 39. m 16. 34. n 1 Pet. 1. 8. o Luk. 8. 13 Ioh. 5. 35. The ioy of hypocrites not sound p Mat. 13. 20. q Iob 20. 5. Mat. 13. 21 Notes of spirituall ioy Fidelis etst timet a iudice sperat a saluatore cum iam in animo eius timor loetitia obequitent obuient sibi Bern in reg Nat Dom. seâ—m a Ioh. 16. 22. b Rom. 5. 3. c Acts 5. 41 d Heb. 10. 34 Faith sometimes as a tree in winter c Acts 24. 16. Heb. 13. 18. What is a cleare conscience h Psal 116. 10 11. i Heb. 11. 5. k Gen. 39. 9. 1 Tim. 1. 5. Loue the ground of a cleare conscience m 1 Ioh. 4. 19. n Ioh. 15. 5. Hab. 2. 4. Gal. 2 20. p Gal. 5. 6. a Luke 7. 47. b 1 Ioh 4. 19. c Rom. 5. 5. d Act. 24. 16. e 1 Ioh. 3. 17. 4. 20. Loue of our brother a note of the weakest faith Pia fides fine charitate esse non vult Aug. epist 83. A cleare conscience is alwayes accompanied with a pure heart f 1 Tim. 1. 1. 5 g 2 Cor. 1. 12. h Act. 15. 9. i 1 Sam. 16. 7. k Ier. 17. 10. l Psal 26. 1. m Heb. 13. 18. n Act. 24. 16. A cleare conscience extendeth it selfe vnto all things o 1 King 15 5 p 2 Kin. 23. 25. q Luk. 1. 6. r Heb. 13. 18. Å¿ Mar. 6. 17 c. a Iob 1. 5. b 2 Sam. 12. 13. Psal 51 c Rom. 7. 15 c. d Psal 119. 11. A cleare conscience endureth to the end e Reu. 2. 19. g Phil. 3. 13. c. h Iohn 7. 38. Two extreams 1 Ouer-secure boldnesse Obiect Answer e Phil. 2. 12. f 1 Pet. 1. 4. g Luke 8. 13. h Acts 8. 13. i 2 Tim. 4. 10. k Iohn 2. 23. How farre the sence of faith may be lost a 1 Cor. 10. 12. b Rom. 11. 20 c Heb. 12. 15 d 3. 12. e 4. 1. f Mat. 26. 41. g Heb. 10. 38. 2 Sam. 11. 2. 2 Ouer-childish fearefulnesse Assurance in Christ e 1 Iohn 4. 13 f Eph. 3. 17. g Ioh. 10. 27. 28. The power of Christs Spirit n the weakest a Iohn 5. 24. b 4. 14. c 1 Iohn
violence of Satans manifold stormes is much subiect to loosening to wauering It must therefore oft be renewed They that waite on the Lord shall renew their strength These words may be taken both as a promise of God shewing what he will doe and as a duty on our part shewing what we ought to doe For this end againe and againe meditate on those promises which we haue once knowne and beleeued and oft call to minde Gods former benefits and performance of his promises these were Dauids vsuall practises For these being meanes to raise vp Hope in vs at first the recalling of them to our mindes againe must needes be meanes to renew our hope §. 17. Answer to Satans suggestion against a sure ground of Hope IN the last place Satan hath many waies to spoile vs of this peece of Armour also and that either by labouring to keepe it from vs that we neuer haue it or to wrest it from vs after we haue it Because there is a mutuall relation betwixt Faith and Hope so as without Faith there can be no Hope he bends what forces he can against Faith to keepe vs from it or depriue vs of it To auoide this the former Treatise of Faith is to be obserued His Suggestions more proper against this grace are such as these Suggest 1 There needeth no such adoe to find out a sure ground if thou hope well it is well enough Thus he preuaileth with the greater sort of our people especially with the more ignorant and ruder sort who doe not onely in their hearts conceiue but with their tongues also are ready to vtter such conceits as these I hope well yea I hope to be saued as well as the best Here is their anchor cast out But aske them what is the ground of their Hope all the answer they can giue is They Hope well Many that know not the fundamental points of Christian Religion nor the first grounds of Saluation being much worse then the Hebrewes of whom the Apostle complaineth that they had need be taught which are the first principles of the Oracles of God will yet say I hope well Answer To auoid this all ignorant persons though they be growne in yeeres must be willing to be instructed and euen catechised Theophilus a Nobleman was so instructed Ministers must vse to catechise and teach fundamentall grounds Ignorance of people is a shame and dishonour to the Gospell it maketh them a prey to Satan and bringeth them to the very pit and gulfe of destruction §. 17. Answer to Satans suggestion of false grounds of Hope Suggest 2. THe best grounds of Hope are 1. A mans owne merits 2. The meritorious workes of others euen their workes of supererogation 3. Aâ— mans owne honest dealing and good meaning 4. A manâ— prosperous estate Thus hee deceiueth men with falâ— grounds In the first of these he preuaileth with the prouâ—der sort of Papists who trust to their owne merits In thâ— second with the more silly and foolish sort who trust tâ— the merits of others In the third with many amongâ— counted ciuill honest men men of their words iust iâ— their dealings c. but sauour of little piety to Goâ— wards as also in many of the poorer sort who thinke anâ— say They doe no man any wrong In the fourth with sottish worldlings who make Earth their Heauen Answer All these are like quicke-sands which bring more danger then safety to a ship For the first see the answer to the first suggestion against righteousnesse § 7. For the second see the 3. vse of the 2. Doctrine on verse 10. § 5. For the third remember 1 That all the honest dealing in the World without Faith is nothing acceptable to God Heb. 11. 6. 2 That good meanings and intentions may stand with most abhominable impieties and iniquities For proofe whereof reade Iohn 16. 2. and Acts 26. 9. 3 That it more beseemeth fooles then wise men to build all their hopes vpon coniectures For the fourth know that outward prosperity wealth health honour credit â—auour of friends and the like are but common gifts which God indifferently bestoweth on all sorts of people they oft proue the Diuels baits to allure men vnto him and his hookes to hold them fast and drowne them in perdition §. 18. Answer to Satans suggestion of licentious trusting on Mercy 3. Suggest STill trust to Gods Mercy and Hope therein and in confidence thereof take liberty â—othy selfe to doe what seemeth good in thine owne eies Thus hee maketh carnall Gospellers Libertines hypoâ—rites and the like Who turne the grace of God into wanâ—nnesse to let their anchor of Hope lie loose vpon the â—re ground of Gods mercy Answer When Gods mercy is wilfully and wittingly abused his iustice is prouoked to take vengeance Gods grace giueth liberty to no sinne The grace of God which bringeth saluation vnto all men teacheth vs to denie vngodlinesse and worldly lusts and to liue soberly righteously godly c This is the end of grace and this also will be the power and efficacy thereof in all to whom it belongeth for they who partake of the merite of Christs sacrifice to haue their sinnes pardoned partake also of the efficacy thereof to haue the power of sinne subdued §. 19. Of Satans seeking to depriue vs of the vse of Hope IF thus the Diuell cannot keepe vs from attaining true Hope then will he labour to quaile our Hope and so spoile vs of it and that by these and such like meanes 1 By making vs too carelesse and too secure wherein he somewhat preuailed with Lot Dauid Peter and such other For auoiding this we must duly consider our owne weakenesse and the many fierce temptations whereunto we are subiect and thereby be stirred vp to watch and pray as Christ vpon this ground exhorteth his disciples 2 By mouing vs to despaire by reason of our vnworthinesse and here he will obiect what we are by nature what by the multitude and greeuousnesse of our actuall transgressions and in these respects how vnworthy of the saluation which we waite for For auoiding this we must remoue our eyes from off our selues and cast them vpon the free grace and rich mercy of God and vpon the all-sufficient merit of Christ and remember that the saluation which God hath promised he will giue for his owne Names sake 3 By calling into question the truth of Gods promises especially when he seemeth long to delay the accomplishment of them or when troubles arise For auoyding this we must be perswaded that God is wisest and best knoweth the fittest times and meanes for accomplishing his promises THE EIGHTH PART The Sword of the Spirit Ephes 6. 17. And the Sword of the Spirit which is the Word of God §. 1. Of adding a Sword to other peeces of Armour THe sixt and last peece of Armour is not only defensiue as all the former but offensiue also like a Sword Note
Search what truth in iudgement p 1 Thes 5. 21 q 1 Ioh 4. 1. r Ioh. 5. 39. Å¿ Acts 17. 11. t Iam. 1. 18. u 2 Tim. 3. 16. 2 Search what truth in heart Psal 133. 2 3. Psal 26. 1. Ier. 17. 9. c Acts 5. 3. 9. d Mat. 26. 33. Gen. 39. 9. 3. Search what truth in speech and action f Luk. 6. 45. 1. The ground of truth g Mat. 23. 5. h Ioh. 12. 43. i 1 Sam. 15. 30 k Gen. 34. 23. l 2 Chr. 24. 2. 17. m Est 8. 17. n Acts 5 1. o 1 Kin. 21 9. p Ier. 41. 6. 2. The extent of truth q Heb. 13. 18. r 1 Cor. 5. 6. Å¿ Mas. 6. 20. 3. The obiect of truth t Mat. 23. 23. 4. The order of shewing truth u Mat. 23. 4. * Mat. 7. 3. How to buy truth a Mat. 13. 44 45. Veritas propter seipsam diligenda est Aug. in Gal. The excelleÌ„cy of truth a Psal 31. 5 b Ioh. 14. 6. c Ioh. 14. 17 d Iam. 1. 18. e Psal 11. 9. f Mat. 6. 10. g Ioh. 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Gen. 6. 9. 17. 1. i Psal 26. 1. â—sa 38. 3. 2. The necessity of truth h 2 Tim. 1. 5. i Rom. 12. 9. k Iam. 3. 17. l Mat. 5. 20. 6. 2. 23. 14. Hypocritae ab inspectore cordis Deo mercedem non capiunt nisi fallaciae supplicium August de serm Dom. in morte lib. 2. 3. The benefit of truth m 2 Chr. 30. 18 19 20. * Psal 119. 1. n Psal 51. 6. o Prou. 11. 20. p Psal 84. 11. How truth in iudgement is gotten q 1 Tim. 3. 15. r Phil. 3. 8. How truth in heart speech and carriage is gotten Å¿ Gen. 17. 1. t Gen. 39. 9 Sell not truth u 2 Pet. 2. 20 c. a Gen. 39. 9. IIII. Point Satans wyles to wrest truth from vs. b 1 Kin. 22. 8. c Gen. 21. 9. A cursed prouerbe d Iob 2. 6 9. Iob 27. 5. Whether a man may be saued in any Religion g Chap. 4. v. 5. h Ioh. 14. 6. i Gal. 1. 8. k 2 Thes 2. 12 God protecteth defenders of truth a Henry the French King To be persecuted for truth a matter of ioy b Mat. 5. 10 11 c Luke 6. 13. Truth keepeth from despaire d Iob 27. 5 6. e Isai 38. 3. Truth is easie and sweet f Mat. 11. 30. g Mat. 13. 21. 1 Toh 2. 19. h Psal 37. 37. Gods corrections no tokens of his wrath i Heb. 12. 5 6. k Iob 1. 11 12. Truth best discouered by a mans owne heart l 1 Cor. 2. 11. m 1 Ioh. 3. 11. n Rom. 14. 4. Gaine gotby deceit is no gaine o Pro. 20. 17. p 28. 22. Truth the best meanes of gaines Omnes vehementer ne fallantur inuigilant Aug. de ver 〈◊〉 c. 29. a Psal 1. 12. 1 2 c. b Prou. 10. 22. c Iob 12 4. e Luk. 6. 22. Veritas multis impugnantibus suscitatur crescit Chryso hom 4. de laud Pauli What little regard of truth most haue f Gen. 5. 22 Veritas vbiq mater est sanctitatis Chrylo hom 19. in Psa 118. what righteousnes is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustitia est virtus qua sua cuique tribuuntur Aug. de lib arb lib. 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 22. 14. d Isa 59. 17. e Eccle. 7. 31. f Heb. 12. 13. g Rom. 3. 10 Legall righteousnesse h Rom. 10. 5. i Gal. 3. 10. Euangelicall righteousnes k Rom. 10. 6 l Heb. 13. 18 Righteousnes of faith m Rom. 10. 4. expounded Righteousnes of a good conscience n Rom. â— 11. o Ephes 2. 1. p 2 Cor. 3. 5. q Ioh. 3. 6. r Acts 24. 16. Heb. 13. 18. Å¿ Mat. 22. 37 39. t Luk. 1. 6. u Psal 119. 3. x Psal 34. 14. Isa 1. 16 17. Righteousnes fitly resembled to a brest-plate a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo. in retia saepe lapsus capitur sanctiverò cum ligantur fortiores siunt Chrys ad populâ—m hom 4 Nothing but sin can wound the soule b 1 Cor. 15 56 How Righteousnes is put on c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Mat. 3. 8. e Heb. 3. 13. f 1 Pet. 5 8. g 2 Pet. 2. 23. The benefit of righteousnes h Chap. 1. 4. i Ioh. 2. 29. k 2 Cor. 8. 18. l Prou. 10. 7. m 1 Pet. 3. 16. n 1 Pet. 3. 1. o 1 Thes 1. 6 7 p 2 Cor. 9. 2. a Mat. 5. 16. V. Pomt Satans wyles against righteousnesse 1. Suggest that righteousnesse is meritorious Answer What things are required to merit Mans righteousnesse cannot be meritorious a Iob 22. 3. b 35. 7. Mat. 20. 15. Cum Deus coronat merit a nostra aibil aliud coronat quam munera sua â—ug Epiâ—t 105. d Luk. 17. 10. e 2. Cor. 3. 5. f Phil. 2. 13. g Rom. 3. 23. h Isai 64 6. i Rom. 8. 18. k 2 Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Suggest that righteousnesse is needlesse Answer Righteousnes is needfull to saluation l 1 Cor. 6. 9. m Heb. 12. 14. n Ephes 1. 4. o Luke 1. 75. p Tit. 2. 11 12. q 1 Thes 4. 7. r Ephes 2. 10. Å¿ T it 3. 14. Faith and righteousnes haue their distinct vses t Mat. 19. 6. 3. Suggest that Righteousnes is likesome Heb. 12. â—6 b 2 Tim. 4. 10. Answere An eye must behad to the issue of Righteousnesse c Psal 11. 7. d Psal 58. 11. * Pro. 10. 6. e Psal 34. 15. f Pro. 10. 24. g Psal 34. 19. h â—sal 27. 25. i Psal 68. 3. k Psal 92. 12. l Pro. 28 1. m Pro. 4. 18. n Pro. 14. 32. o Isa 57. 1. p Pro. 10. 7. q Psal 112. 6. r Mat. 25. 46. Å¿ Mat. 13. 43. t Psal 112. 2. u 37. 25. Heb. 11. 24. c. Heb. 12. 2. O quanta sanctorum virtus omnia ipsorum sunt venerabilia Chrysâ—st ad pop hom 〈◊〉 4 Suggest that righteousnesse is nothing worth y Isa 64. 6. z Phil. 3. 8. Righteousnes acceptable vnto God 5. Suggest that partiall righteouâ—nes is sufficient a Psal 103. 3. b Ezek. 18. 27. Answer The parts of righteousnes may not be seuered Qui vnam iustitiam fecerit cunctas virtutes implesse dicatur quae inuiceÌ„ se sequuntur sibi haeren â—ita vt qui vnam habuerit omnes habeat qui vna carucrit cunctis careat Hier. in Isa 56. * Iam. 2. 10. a Iob. 29. 14. b Ioh. 19. 23 24 c 2 Sam. 10. 4 5. d Iam. 3 2. d 1 Ioh. 3 9. c 2 Kin. 23. 25. Luk. 1. 6. Man cannot when hee list repent g Dan. 5. 30. h Luk. 12. 20. i Prou. 1. 27. c. k Luk. 23. 43. 6. Suggest That a man may be ouer-iust l Eccl. 7. 18. Answer Who are ouer-iust m Rom. 6. 23. Si quemÌ„ ad omnia fratrum peccata coÌ„spexeris hunc scito plus esse
m 1 Iohn 5. 10. Faith the first grace Fides est prima quae subiugat animam Deo Aug. de agon Chr. cap. 12. Faith a Mother grace g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Act. 15. 9. Loue a fruit of Faith h 1 Ioh. 4. 19. i Gal. 5. 6. Fides est vitis virtus palmes siquidem nec palmes absque vite nec virtus sine fide aliquid est Berâ— sup Cant. serm 30. n Ioh. 3. 34. o Col. 1. 19. p Ioh. 4 11. Faith profitable q Ephes 3. 17. r Rom. 1. 17. Å¿ 3 25. t 28. u Act. 15. 9. * Ephes 2. 8. Faith comfortable x Rom. 5. 1. y Phil. 4â—7 z Iob 13. 15. a 1 Sam 30. 6. b 2 Chr. 20. 12 a Rom. 10. 8. b Gal. 3. 2. c 1 Tim. 1. 19. Obiect Answer The doctrine of Faith no hinderance to good workes d 2 Cor. 4 3. Opera sunt exfide non ex operibus fides Aug. de gr lib. â—rb cap. 7. c Rom. 13. 3. Heb. 11. 6. Quid fides coÌ„feret emolumeti si vita sincera non fuerit puraâ— Chrys aduer vit mon. lib. 1. what faith is a Cic. offic lib. 1 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Mat. 17. 22. Miraculous faith e Ioh. 11. 10. 51 f Mat. 7. 22. g 1 Cor. 12. 9 10. h Mat. 7. 22. Historicall faith i Iam. 2. 19. Temporary faith k Acts 8. 13. l Ioh. 5. 35. m Lu. 8. 13. n Pro. 11. 7. Hypocriticall Faith Two kinds of hypocrisie o Mat. 23. 14 25. p Acts 26. 9. Phil. 3. 6. q 1 Tim. 1. 5. 2 Tim. 1 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustifying faith a Tit. 1. 1. b Eph. 2. 8. c Rom. 3. 28. d Acts 15. 9. Definitio There are many definitions of true faith giuen by learned and godly men which though they differ in some words and phrases yet if they be well examined they will bee found to agree all in substance some may bee more copious some more succinct yet in effect all the same The Scripture it selfe which was all giuen by inspiration of God doth oft vaâ—â—e the phrase in setting downe this true faith whereof we now speake as to beleeue God Rom. 4. 3. Credere Deo To beleeue in God Iob. 14. 1. credere in Deuâ— or in the Lord Iesus Acts. 16. 31. To beleeue in the name of God Ioh. 1. 12. To beleeue the Gospell c. Mar. 1. 15. Neither is there any more cause why men should stumble and bee offended with the diuers phrases and words wherewith faith is defined by seuerall men then with the diuers manner of setting downe the same Histories of Christ by the seuerall Euangelists e Genus f Fâ—â—mâ— Genus remotum Many leaue out this common genus a beleefe of the Gospell and in steed of it pu in genus remotius viz. a worke of Gods Spirit But they who leaue out either of these suppose them to be necessarily vnderstood Other in the forme expresse Christ alone and not his benefits yet they vnderstand Christ with all his benefites Some make this the forme of faith To be perswaded that Christ is his some this To apprehend or lay hold on Christ some this To apply Christ vnto himselfe These and other like phrases doe in effect imply no other thing then to receiue Christ which word I haue the rather vsed because it is the very word and phrase of the holy Ghost Ioh. 1. 12. Heb. 11. 17. and as proper pertinent and perspicuous as any of the rest for there is a receiuing on the soules part as well as on the bodies Genus proximum * Treat 2. Part 5. §. 4. m Ioh. 3. 16. Thus in all this variety we see there is no contrariety at all no discrepancy in substance of matter but onely in circumstance of phrase Againe where some define faith to be a resting on God the difference betwixt them and other is onely in order for they make a perswasion of Gods mercy in Christ to follow vpon a mans resting on God these make resting on God which is confidence to follow vpon the fore-named perswasion this difference therefore implieth no contradiction or contrariety in matter This I thought good to note both to preuent the cauils of aduersaries and also remoue a stumbling blocke from the weake Certum propriumque fidei fuâ— damentum Christus est Aug. Enchir. cap. 5. 1 Cor. 1. 30. Ioh. 6. 53 54. Mat. 26. 26 27 Ephe. 5. 32. 2 Cor. 11. 2. In Faith there is an assent of mind a Ioh. 3. 16. b Iam. 1. 6. c Eph. 1. 13. 2 A consent of will d Cant 2. 16. e Rom. 11. 24. f 1 Cor. 12. 12. g Eph. 3. 17. III. Point Faith fitly compared to a shield h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vse of a Shield Application of the metaphor * §. 68. c. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IIII. Point How Faith is gotten God the Author of Faith a Iam. 1. 17. b Ephe. 2. 8. c Ioh. 6. 29. d ad extra e Ioh. 6. 44. f Heb. 12. 2. g Gal. 5. 22. h Phil. 2. 13. i Mat. 11. 26. k Ephes 1. 6. m Ioh. 3. 16. 20. 31. n 1 Pet. 1. 9. o 1 Cor. 4. 7. p Rom. 11. 33. The meanes of getting Faith * §. 65 66. Gods word the outward meanes Accenditur fidei lampas igne diuini verbi Chrys in Mat. 25. Å¿ Gal. 3 24. t Rom. 10. 8. u Eph. 1. 13. Preaching the Word is the most proper meanes of working faith a Rom. 10. 14. b 1 Cor. 1. 21 c Gal. 3. 2. d 2 Cor. 5. 16 20. Gods Spirit the inward cause e 1 Cor. 2. 4 5 f Act. 16 14. g 2 Cor. 3. 8. h 4. 13. The order of working faith 1 The vnderstanding enlightened Mans misery made knowne by the Law Perlegem fit cognitio pecâ—ati expraeuâ—ricatione legis abundantia peccati Aug. epist 9 5. i Rom. 7. 7. k Deut. 27. 26. The remedy reuealed by the Gospel 2 Mans will wrought vpoÌ„ Griefe for sin a Acts 2. 37. b 16. 29. Desire of mercie b Mat. 13. 46. c Luk. 1. 53. d Isa 55. 1. What man must doe to beleeue k Iob 39. 3. Act. 7. 1. Motiues to beleeue 1 It is God that made the promise of the Gospel b Ioh. 3. 16. 2. God is able to performe his word Nemo de Deo optimè existimat qui non euÌ„ omnipotentem atque ex nulla parte communicabilem credit Aug. de lib. arb l. 1 e Maâ— 3. 9. f Eze. 36. 26. g Rom. 4 Heb. 11. h Gen. 18. 14. i Luke 1. 37. k Ier. 32. 27. l Mar. 10. 27. m 2 Kin. 7. 2. n Psal 78. 19. 20. o Num. 11. 12. 22. 3 God is true and will perform his promises p Psal 31. 5. q Iam. 1. 17. r Tiâ—us 1. 2. Å¿ Heb. 6. 18. t 1 Thes 5. 24. a Ephe. 1. 13. b Reu.