our neighbour 4. Yet we use the names of Religion Iustice because Religion is a word most generall containing all those duties which are owing to God and it is most emphaticall because it expresseth that proper and distinct way whereby they are due to God Acts 26. 5. Iames 1. 26 27. And often in the Epistle to the Hebrewes 5. Religion is Observance whereby we performe those things which doe directly pertaine to the bringing of honour to God Romans 1. 21. When they knew God yet they glorified him not as God neither were they thankefull 6. Therefore this neme is not amisse by some said to be derived à Religando from binding againe because in this part of obedience we doe directly and immediatly tend unto God that we may cleave and as it were be tied to him 7. It hath the first place in observance 1. Because obedience towards God must necessarily begin from God himselfe and from those affections and acts whereby we are caried towards him 2 Cor. 8. 5. They gave themselves first to the Lord and then to us by the Will of God 2. Because Righteousnesse towards men must be performed by force and vertue of Religion that it may be true obedience towards God for it would not be obedience towards God unlesse it did bring honour to God neither could it bring honour to God unlesse it should proceed from a religious affection 1 Cor. 10. 31. Doe all to the glory of God whereunto that phrase also belongeth In the Lord in the Name of the Lord. Col. 3. 17. And as to the Lord and not to men There Verse 23. 3. Because Religion hath command over the acts of Iustice and is the cause of them not only virtually effecting but also directing and ordering Iames 1. 26. If any seeme to be religious among you not refraining his tongue but deceiving his own heart this mans religion is vaine 4. Because religion is in a certaine manner the end of all the acts of Iustice as far forth as they dispose to the act of religion as a certaine greater thing 8. Hence Iustice it selfe is sometime called religion in the Scriptures There Verse 27. But religious worship pure and without spot before God and the Father is to visite the fatherlesse c. Not only because it is a signe which is not separated from true religion but also because it ought to be exercised by the command of religion and have its beginning from it 9. Hence the offices of religion a re the first and chiefest Mat. 6. 33. 22. 37. First seeke the kingdome of God The first and great Commandement 10. They are the first in order so that they ought to be taken care for in the first place There 11. Hitherto pertaines that phrase which every where we meete with in the Psalmes of seeking God early in the morning 12. Also they are chiefe in dignity and so chiefly to be cared for Mat. 10. 37. He that loveth father or mother above me is not worthy of me 13. Hence the duties of religion ought to be performed with more intent and stirred up forces then the duties of Iustice for that rule pertaines properly to them not to these to love with all the heart all the soule and all the thought Mat. 22. 37. 14. Which yet must not be so understood as if all the strength were not also required in performing and fulfilling the duties of the second table but. 1. Because this is principally required in the duty of Religion 2 Because it is not required in the other dut is in respect of our neighbour whom they doe immediatly respect bâ—… in respect of God and by vertue of religion 3. Because one may love his neighbour with too much intention as touching the very materiall act of loving although this cannot be done under the respect of vertue and love but we can no way love God with too much intention 15. Hence if some duties of piety and justice cannot be performed together an equall and prudent comparison being used the duties of piety are to be preferred Mat. 12 46 47 48. Luke 2. 49. Behold my mother and my brethren why did ye seeke me knew ye not that I must goe about my fathers businesse 16. But an equall comparison is when a just proportion is observed of the greatest to the greatest and of the lesser to the lesse 17. But because God is more worshipped with the inward affection then with the outward worke but men doe more need the outward worke therefore the outward worke of religion may sometime be omitted that a necessary worke of Iustice and mercy may be fulfilled Matthew 12. Verse 1. 3 4. 7. 10. 12. I will have mercy and not sacrifice c. 18. Neither yet is religion in the meane while by this meanes violated because religion it selfe doth command to omit an externall worke that a necessary may be performed 19. The immediate object of religion unto which it is caried is God and that so adequate that no duty of religion may be referred to any other object without greatest injury to God hitherto pertaines that title of God whereby he is said to be Zelotes Zelotypus zealous or Iealous 20. But that respect under which religion doth consider God is that Divine excellency which shines fâ—…rth in his sufficiency and efficiency it is not some one attribute but a perfection arising of all his attributes Ex. 34. 6 7 8. Iehova Iehova the strong God mercifull and gracious long-suffering full of loving kindnesse and truth c. Therefore all the attributes of God have some power to beget religion in us so in the Scriptures the speciall respect of it is referred sometime to mercy Psal. 130. 4. with thee is pardoning that thou mayest be reverently worshipped sometime to Iustice. Deut. 4. 24. Heb. 12. 29. Let us have grace by which we may so serve God that we may be accepted of him with reverence and feare For our God is a consuming fire And so also to all the other attributes 21. Hence religion doth immediatly flow from that Faith wherewith we believe in God as in the sufficient and efficient cause of life 22. So is that to be understood which is wont to be said that religion respects God as the first beginning and supreame Lord of life And so that distinction of the Papists is too empty whereby they confesse that those acts of religion which respect God as the first beginning of life are to be performed only to God but they contend that other acts of religion may be communicated to the Creatures also when there is no act of religion which doth not belong to God as the first beginning of life 23. The proper act of religionis to bring honor to God and it is called worship Exod. 12. 25 26. and adoration Iohn 22. 23. For it must containe in a certaine manner good unto God otherwise it should not be obedience towards him but there can be no
of Israel in Faith Psal. 37. 5. Rolle thy way upon Iehova and trust in him Ierem. 17. 7. Blessed is the man who trusteth in Iehova and whose confidence Iehova is 2. To believe commonly signifies an act of the understanding yeelding assent to testimony but because the will is wont to be moved thereupon and to stretch forth it selfe to embrace the good so allowed therefore Faith doth aptly enough set forth this act of the will also in which manner it is necessarily understood in this place For it is a receiving Iohn 1. 12. As many as received him who believe 3. Hence Faith is caried unto that good which by it is made ours is an act of election an act of the whole man which things doe in no wise agree to an act of the understanding Iohn 6. 35. He that commeth to me he that believeth in mee 4. Therefore although Faith alwayes presuppose a knowledge of the Gospell yet there is no saving knowledge in any and which differs from that which is found in some that shall not be saved but what followes this act of the will and depends upon it Iohn 7. 17. 8. 31. 32. 1. Iohn 2. 3. 5. That truly Christian Faith which hath place in the understanding doth alwayes leane upon a Divine testimony as it in Divine yet this testimony cannot be received without a pious affection of the will towards God Iohn 3. 33. He that receiveth his testimony hath sealed that God is true Rom. 4. 20. He was strengthened in Faith giving glory to God 6. Neither yet because it is grounded only upon a testimony is it the more uncertaine and doubtfull but more certaine in its own nature then any humane science because it is caried to its object under a formall respect of infallibility although by reason of the imperfection of the habit whence Faith flowes the assent of Faith in this or that subject oft-times appeares weaker then the assent of science 7. Now God is the object of Faith not as he is considered in himselfe but as we by him doe live well 1. Tim 4. 10. We hope in the living God who is the preserver of all men especially of those that believe 8. Christ as Redeemer is the mediate object of Faith but not the highest for we believe in God through Christ. Rom. 6. 11 to live to God by Christ. 2. Cor. 3. 4. we have trust through Christ to God-ward 1. Pet. 1. 21. Through him believing in God 9. The sentences in the Scriptures or promises doe containe and present an object of Faith and they are called the object of Faith by a Metonimy of the adjunctâ—… The good which is propounded to be obtained as it is such is the end and effect of Faith not properly the object it selfe But that upon whose power we rest in the obtaining of that good is the proper object of Faith 1. Cor. 1. 23. We preach Christ and 2. 2. I determined to know nothing among you but Iesus Christ 2. Cor. 5. 19. God in Christ. 10. With this Divine Faith which looketh to the will of Cod and our own salvation we must not simply believe any man but God above Rom. 3. 4. Every man is a lyar 1. Cor. 2 5. that your faith consist not in the wisdome of men 11. Therefore the Authority of God is the proper and immediate ground of all truth in this manner to be believed whence is that solemne speech of the Prophets every where the Word of the Lord. Thus saith the Lord. 12. Hence the last resolution of Faith as it sets forth a thing to be believed is into the authority of God or Divine revelation 2. Pet. 1. 20 21. If ye first know this that no prophety of Scripture is of private interpretation c. Iohn 2. 29. We know that God spake to Moses As the last resolution of it as it notes the act of believing is into the operation and inward perswasion of the Holy Spirit 1. Cor. 12. 3. 11. That none can call Iesus Lord but by the Holy Spirit 13. This Faith whereby we believe not only a God or give credit to God but believe in God is true and proper confidence not as by this word is set forth a certaine and absolute perswasion of good to come but as it signifies chusing and apprehending of a sufficient and fit meanes and such wherein such a perswasion and expectation is founded In which sence men are said to put confidence in their wisdome power friends and riches Psa. 78. 2. They believed not in God nor trusted in his salvation 14. This is every where declared in those phrases of Scripture wherein the true nature of solid Faith is unfolded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lean upon as Isay 10. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 3. 5. Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 71. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. 11. 15. Therefore to beleeve in God is in believing to cleave to God to leane on God to rest in God as in our all-sufficient life and salvation Deut. 30 20. by cleaving to him for he is thy life 16. Hence that generall assent which the Papists make to be Faith is not Faith because by their own consession it may be without any life Iames 2 17. 17. But that speciall assent whereby we resolve that God is our God in Christ is not the first act of Faith but an act flowing from Faith for there is no greater certainty of this truth in thee then in another nor a truer apprehension of it in thee then another before thou hast specially applied thy selfe to God by Faith Rom. 5. 1 2. Being justified by Faith we have peace toward God we glory in God 18. Seeing also that Faith is the first act of life whereby we live to God in Christ it must needs consist in union with God which an assent given to the truth concerning God can in no wise doe 19. Further also seeing he that is about to believe out of a sense of his misery and defect of any deliverance either in himselfe or in others must needs cast himselfe upon God in Christ as a sufficient and faithfull Saviour he cannot in any measure so cast himselfe by an assent of the understanding but by a consent of the will 20. Although in Scriptures sometimes an assent to the truth which is touching God and Christ Iohn 1. 50. is accounted for true Faith yet there is a speciall confidence alwayes included and so in all places where there is speech of saving faith either a confidence in the Messiah is presupposed and there is only declared a determination or application of it to the person of Christ or by that assent confidence is set forth as an effect by its cause Iohn 11. 25 26. He that believes in me shall live believest thou this He saith yea Lord I believe that thou art
2 Pet. 1. 4. That we might be made partakers of the Divine nature for he that doth truth his workes are said to be done according to God Iohn 3. 2. 9. Hence the same obdience which is called obedience because it respects the Will of God with subjection and righteousnesse because it performes that subjection which is due is also called holinesse because it respects the same will with conformity and pure likenesse 1 Pet. 1. 14. 15. As obedient children as he that hath called you is holy be ye also holy in all manner conversation 10. Obedience lookes to the glory of God 1 Cor. 10. 31. Doe all to the glory of God as it doth acknowledge his chiefe authority and power in commanding 1 Cor. 6. 20. Yee are bought with a price therefore glorifie God c. And also as it hath in part relation to and doth represent the perfection of God 1. Pet. 2. 9. That yee may set forth his vertues in the manifestation of which things consists that glory which may be given to him of us 11. Also in this subjection there is a respect of feare as the Authority and Power of God is acknowledged whence also the feare of the Lord is in Scripture often â—…at for whole obedience Psalme 34. 12. I will teach you the feare of the Lord. 12. It is therefore said to be toward God both as God is the Rule of it and as hee is the Object of it and also as hee is the End 13. The principall efficient cause of it by way of an inward and inherent principle is mediatly Faith and immediatly sanctifying Grace 14. For Faith doth both prepare a way for us to God Heb. 10. 22. Let us draw nigh by assurance of Faith and Power to goe to him 2 Cor. 1. 24. By Faith yee stand whence obedience is called the obedience of faith Rom. 1. 5. And the faithfull are called the children of obedience 1 Pet. 1. 14. 15. Now Faith doth bring forth obedience in a threefold respect 1. As it doth apprehend Christ who is the Fountaine of Life and the Spring of all power to doe well and 2. As it receives and rests in those arguments which God hath propounded to us in Scripture to perswade obedience namely by promises and threatnings 3. As it hath power to obtaine all grace and so that grace whereby obedience is performed 16. But sanctifying grace is that very power whereby we are lifted up to apply our will to the will of God Whence also new obedience is alwayes included and understood in Scripture when there is mention made of the new man and the new creature Eph. 4. 24. Gal. 6. 15. 17. For nothing can be performed by man since sinne is entred acceptable to God as it comes from him or as a worke of spirituall life unlesse it be performed in Christ by Faith and the grace of sanctification Iohn 15. 4 5. Without mee yee can doe nothing 18. Yet these duties are not therefore to be omitted by a man that doth not yet believe because they are in themselves good they hinder the increase of sinne and punishments of sinners nay they are often reconpensed with divers benefits from God although 〈◊〉 by force of any determined Law but by a certaine abundant and secret kindnesse of him 19. The adjuvant cause by moving is 1. The dignity and majesty of God in it selfe to be observed Deut. 31. 3. Ascribe yee greatnesse to our God Psal. 29. 2. Give unto the Lord the glory of his name 2. The kindnesse of God toward us in which respect we owe to him whatsoever is in us 1 Cor. 6. 20. Know yee not that yee are not your owne which are Gods Rom. 12. By the mercy of God whence also it is that our obedience is nothing else then thankfulnesse due to God and it is rightly explained by Divines under that name 3. The authority of God commanding which hath universall and full dominion over us Iames 4. 22. There is one Law-giver who can save and destroy 4. The equity and profit of the things commanded which doe both agree with greatest reason Rom. 2. 15. Their conscience together bearing witnesse and also pertaine to our perfection and blessednesse Deut. 32. 47. It is your Life 5. The reward and promises by which obedience is perswaded 2 Cor. 7. 1. Seeing we have these promises let us purge our selves c. 6. The misery which they that doe otherwise doe incurre Deut. 28. 16. Heb. 12. 26. Cursed shalt thou be For our God is a consuming fire 20. The matter of obedience is that very thing which is commanded by God and so is summarily contained in the Decalogue for otherwise the Law of God should not be perfect 21. Therefore the Law of God altough in respect of the faithfull ithee as it were abrogated both in respect of the power of justifying which it bad in the state of integrity and in respect of the condemning power which it had in the state of sinne yet it hath force and vigor in respect of power to direct and some power also it doth retaine of condemning because it reproves â—…d condemnes sinne in the faithfull themselves although it cannot wholy condemne the faithfull themselves who are not under the Law but under Grace 22. The forme of obedience is our conformity to the Will of God therefore revealed that it may be fulfilled by us Mich. 6. 8. He hath 〈◊〉 â—…ee O man what is good 23. For neither is the secret Will of God the rule of our obedience nor all his revealed will for Ieroboam sinned in taking the Kingdome of Israel although the Prophet told him that God did in some sort will it 1 Kings 11. 31. with 2 Chron. 13. 5 6 7. But that revealed will which prescribeth our duty is therefore revealed that it may be fulfilled by us 24. But this Will of God in this very respect is said to be good perfect and acceptable to God Rom. 12. 2. Good because it containes in it selfe all respect of that which is honest perfect because there is nothing to be sought further for the instruction of life acceptable to God because obedience performed to this will is approved and crowned of GOD. 25. The knowledge of this will is necessary to true obedience Prov. 4. 13. Take hold of instruction and let her not goe keepe her for shee is thy life and Verse 19. The way of the wicked is darkenesse they know not at what they stumble Therefore the disire of knowing this will of God is commanded to us together with obedience it selfe Prov. 5. 1. 2. Attend to wisdom incline thine eare to understanding whereof a great part also is when it respects practise as on the contrary all ignorance of those things which we are bound to know and doe is sinne 2 Thess. 1. 8. Rendring vengeance to those that know not God and obey not the Gospell of our Lord Iesus Christ. 26. With knowledge of the will of God
in this life there ought to be joyned a trembling and feare to transgresse it Pro. 8. 12. 13. 14. 16. I wisdome have with me the feare of the Lord. The wise man feareth and departh for evill Chiefly indeed in respect of offence but also in respect of the anger and punishment most of all as it separates from God Neither ought such feare to be called servile when it respects not punishment only 27. The chiefe end is Gods glory for we tend unto him by obedience upon whom we leane by Faith otherwise obedience should not flow from Faith Seeing also that Faith is our life as it doth joyne us to God in Christ it is necessary that the actions of the same Faith which are contained in the obedience should bee caried also to God that is to his Glory 28. The lesse principall end is our own salvation and blessednesse Rom. 6. 22. Being made servants to God yee have your fruit in holinesse and the end eternall life Heb. 1. 2. 2. For the joy that was set before him he endured the Crosse. 29. For although that obedience which performed onely for feare of punishment or expectation of reward is rightly called mercenary yet that any should be secondarily stirred up to doe his duty by looking on the reward or for feare of punishment also this is not strange from the Sonnes of God neither doth it in any part weaken their solid obedience 30. But our obedience is not the principall or meritorious cause of life eternall For we do both receive the priviledge of this life and also the life it selfe by grace and the gift of God for Christs sake apprehended by Faith Rom. 6. 23. The gift of God is eternall Life in Iesus Christ our Lord. But our obedience is in a certaine manner the Ministring helping and furthering cause toward the possession of this life the right where of we had before in which respect it is called the waywherein we walke to Heaven Eph. 2. 10. 31. But it furthers our life both in its own nature because it is some degree of the life it selfe alway es tending to perfection and also by vertue of the promise of God who hath promised life eternall to those that walke in his precepts Galatians 6. 8. Hee that sowes to the spirit of the spirit shall reape life eternall 32. For although all our obedience whilst wee live here is imperfect and defiled with some mixture of sinne Gala. 5. 17. the flesh lusteth against the spirit yet in Christ it is so acceptable to God that it is crowned with the greatest reward 33. Therefore the promises made to the obedience of the faithfull are not legall but evangelicall although by some they are called mixt Mat. 5. 3. 34. The manner of obedience is in subjection or humility largely taken whereby the creature doth submit himself to God to receive and execute his commands unto which there ought alwayes to be joyned 1. Sincerity whereby all mixture of a strange intention and affection is removed so that the whole man is applied to this duty 1 Thess. 5. 23. 1 Cor. 6. 20. And 2. Zeale that is the highest degree of a pure affection Gal 4. 18. It is a good thing to love servently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good thing alwayes 35. The chiefe subject of obedience as also of lively Faith is the will Phil. 2. 13. It is God that worketh in you both to will and to doe 36. But because the sâ—…rity of the will approving doth most appeare in readinesse alacrity or cheerfulnesse of mind therefore that cheerfulnesse doth most of all pertaine to the very essence of obedience 2 Cor. 9. 7. Deut. 28. 47. God loves a cheerfull giver because thou didst not serve thy God in joy and cheerfulnesse of heart So as often it is pleasing and acceptable to God although the worke it selfe that is propounded be not performed 2 Cor. 8. 12. For if there be first a ready mind one is accepted according to that he hath 37. And because the zeale of the will doth chiefly consist in love and hatred therefore also there is necessarily required to obedience acceptable to God a love of the good and hatred of evill Ps. 45. 8. Thou hast loved righteousnesse and hated iniquity 38. The effect and fruit is not onely a declaration but also a confirmation of Faith and Hope 2 Tim. 1. 19. Keeping Faith and a good conscience which being put away some have made Shipwrack of Faith 39. An adjunct that accompanies it is a conscience quiet joyfull and glorying Heb. 13. 18. 2 Cor. 1. 12. 1 Iohn 3. 19. 21. For we trust that we have a good conscience desiring to behave our selves well in all things 1. Our glorying is this the testimony of our conscience by this we shall assure our hearts CHAPTER II. Of Vertue 1. THere be two parts of obedience Vertue and the action of Vertue 2. Pet. 1. 5. Ad to your Faith Vertue c. For if these things be with you and abound they will make you that yee shall neither be barren nor unfruitfull in the knowledge of our Lord Iesus Christ. 2. This distribution is of the whole into members for these two are in their own nature joyned together and doe make one and the same obedience 3. Hence both vertues and their actions are set forth by the same name and are explained also by the same definition because they are altogether of the same nature even as arguments of Logicke are of the same name and nature whether they be considered alone and by themselves or in Axioms and Syllogismes 4. Vertue is an habit whereby the will is inclined to doe well 5. It is called an habit not as it is distinguished from disposition and signifieth a confirmed and perfect constitution of mind for such a degree of vertue is scarce granted to men while they live heere but generally as it containes both a perfect and also imperfect degree of Vertue and state of the mind 6. But it is called an habit not onely because it is had but also because it maketh the subject which it is in to have it selfe in a certaine manner that is it determines the faculty to good which otherwise is not determined in which sence this word is found Hebr. 5. 14. Who by reason of habit have their sences exercised to discerne good and evill 7. It is in the will First because the will is the proper subject of the Theology as it is the proper principle of life and of morall and spirituall actions 2. Because the will is that faculty which is properly carried unto good that is honest Rom. 7. 19. 21. 3. Because vertue is an habit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or elective the proper and immediate operation whereof is voluntary election 4. Because the will doth commend the other faculties and so Vertue doth most agree to it that all may be directed aright 5. Because the will is neither by it selfe nor
Fâ—…h there is nothing at all required either in respect of the things to be believed or in respect of the cause and way of believing which is not found in the Scripture 29. Therefore Divine Faith cannot be reduced or resolved into the authority of the Church or into other simple externall arguments which are wont to be called Motives by perswading and inducing things preparing to Faith but it is to be resolved into the Scripture it selfe and that authority which it hath imprinted upon it from the author God as into the first and proper cause which causeth the thing to be believed and into the operation of the holy Spirit as into the proper cause of the act it selfe believing 30. Hence that principle from which Faith doth first begin and into which it is last resolved is that the Scripture is revealed from God for our salvation as a sufficient rule of Faith and manners 2 Pet. 1. 19. 20. If you first know this that no prophecy of the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a private interpretation 31. Faith is partly Implicite and partly Explicite 32. Implicite Faith is that whereby the truths of Faith are believed not distinctly in themselves but in their common principle 33. That common principle wherein all things to be in this manner believed are contained is not the Chuâ—…ch but the Scripture Act. 24. 14. Who doe believe all things which are written in the Law and in the Prophets 34. He that believeth that the Scripture is every way true he doth implicitly believe all things which are contained in the Scriptures Psal. 129. 86. compared with Verse 28. 33. All thy precepts are truth it selfe open mine eyes that I may see the wonders of thy Law â—…each me the way of thy statuts which I will keepe unto the end David did believe that those were wonderfull and to be holily kept which he did not yet sufficiently understand 35. This implicite Faith is good and necessary but it is not of it selfe sufficient to salvation neither indeed hath it in it selfe the true reason of faith if it subsist by it selfe for it cannot be that the will be effectually affected and embrace that as good which it doth not at all distinctly know Rom. 20. 14. How shall they believe him of whom they have not heard 36. Explicite Faith is that whereby the truths of Faith are believed in particular and not in common only 37. Explicite Faith must necessarily be had of those things which are propounded to our Faith as necessary meanes of salvation Heb. 6. 1. 2. Cor. 4. 3. The foundation of repentance from dead workes and of Faith in God If our Gospell be hid it is bid to them that perish 38. There is required a more explicite Faith now after the comming of Christ then before 2 Cor. 3. 18. Of those who are set over others in the Church then of the common people Heb. 9. 12. Lastly of those who have occasion to be more perfectly instructed then of others Luc. 12. 48. To whom much is given of him much shall be required 39. The outward act of Faith is confession profession or manifestation of it which in its order and in its place is necessary to salvation Rom. 10. 9. 10. Namely in respect of the preparation and disposition of minde alwayes necessary 2 Peter 3. 15. And in respect of the act it selfe when the glory of God and edification of our neighbours shall require it 40. Persisting in confession of the Faith with losse of temporall life doth give testimony to the truth and doth bring most honour to God and so by excellency is called Martyrdome and they who doe so are called witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyrs Revel 2. 13. But this is as necessary in its place as confession of Faith so that it cannot be refused without denying of Christ. Mat. 10. 33. 39. 16. 25. 41. There are opposed to Faith Infidelity Doubting Error Heresie Apostasie 42. Infidelity is a dissenting of a man from the Faith who never professed the true Faith 1 Cor. 14. 22. 23. 43. Doubting in him who made profession doth either diminish or take away assent 44. Doubting that doth diminish only assent may stand with a weake Faith 1 Cor. 8. 10. 11. But not that doubting which takes away assent Iames 1. 6 7 8. 45. An error in Faith doth put some opinion contrary to Faith 1 Cor. 15. 46. Heresie addeth stubbornnesse to error Tiâ—… 3. 10 11. 47. Apostasie addes unto heresie universility of errors contrary to Faith 1 Tim. 1. 19. 20. 2 Tim. 1. 15. 48. These are opposed to Faith not only as they take away that assent of the understanding which is necessary to Faith but also as they bring and include a privation of that election and apprehension of Faith which is in the will CHAPTER VI. Of Hope 1. HOpe is a vertue whereby we are inclined to expect those things which God hath promised us Rom. 8. 25. 2. This Hope respecteth God 1. As the object which it doth expect for the principall object of Hope is God himselfe and those acts whereby he is joyned to us 1 Peter 1. 13. Hope in the grace which is brought to you Hence God himselfe is called the Hope of Israel Ier. 1. 4. 8. And Rom. 15. 13. The God of Hope not so much because he is the Author and Giver of hope as because it is he upon whom we hope 2. It respects God as the Author and Giver of all the good it doth expect Psal. 37. 5. 6. Roll thy way upon the Lord and trust in him for he shall bring it to passe For as it tends unto God to attaine good so also it respects him as to be obtained by his owne Grace Ieremiah 17. 7. Blessed is the man who trusts in the Lord and whose hope the Lord is 3. But the proper reason why we may not trust upon the Creatures in that manner as we trust in God is because the formall object of Hope is not foâ—…d in the Creatures Psal. 146. 3. Trust not in Princes nor in any sonne of man in whom there is no salvation For although some power of doing us good and helping us is placed by God in the Creatures yet the exercise of this vertue doth alwayes depend upon God Psal. 107. Sending his word he healed them And Psal. 137. 1. Unlesse the Lord build the house in vaine they labour that build it unlesse the Lord keep the City the watchmen watcheth in vaine 4. Therefore when one saith I hope this or that of such a man doth either signifie that he hopes for that from God by that Creature or it sets forth a humane hope not Divine or finally it is not Christian. 5. But as Faith so also Hope in God doth respect the grace of God and Christ only as causes of good to be commun cared 1 Pet. 1. 13. Col. 1. 27. Hope in the grace Christ the hope of glory 6. Yet Divine Hope
also of Christ Rev. 21. 22. The Lord God Almighty is her Temple and the Lambe 1. Cor. 3. 16. Know yee not that yee are the Temple of God and the Spirit of God dwelleth in you and 6. 19. Know yee not that your body is the Temple of the holy Spirit who is in you 21. Finally that authority and majesty which is proper to God is given to the Sonne and the spirit 1. Cor. 2. 8. The Lord of glory 1. Pet. 4. 14. that spirit of glory All holy prophecy is attributed to Christ and the holy Spirit 1. Pet. 3. 19. Christ by his spirit went and preached to the spirits that are in prison 2. Pet. 1. 21. Holy men spake being moved by the holy Spirit Acts 28. 25. The holy Spirit spake by Isaiah the Prophet 22. Now that the holy Spirit is propounded to us in all these as a person subsisting it doth manifestly appeare by this that life understanding will and power is given to him every where together with all acts proper to a person 23 Also his distinction from the Father and the Sonne is cleerly taught when he is called another sent comming from the Father and the Sonne Iohn 14. 24. Hence God is the object of our Faith is every way sufficient to impart salvation to us For all love grace and the communication of those things which pertaine to living well doe flow from the Father Sonne and holy Spirit 2. Cor. 13. 13. CHAPTER VI. Of the Efficiency of God 1. THe Efficiency of God is that whereby he worketh all in all things Eph. 1. 11. Who worketh all things Rom. 11. 36. Of him by him and for him are all things 3. That Effecting working or acting of God being actively taken as they are in God acting not really diverse from God himselfe For no composition ormutation of power and act can have place in the most simple and immutable nature of God Yet it addeth a certaine relation of God to a reall effect 4. He worketh all in all things because the Efficiency of all and every thing depends upon the first cause not only as touching its substance but also as touching all reall circumstances Isay 45. 7. That I Iehova doe all these things Lam. 3. 37. 38. Who is he that saith and it commeth to passe when the Lord commandeth it not Out of the mouth of the most high proceedeth not evill and good Also whatsoever hath any perfection in genere moris in matter of manners is accounted among the workes of God but not imperfection or defects which are opposed to the subjection that is due to God 4. In the efficiency of God shines forth both his Essence and his subsistance 5. That Efficiency which pertaines to the Essence of God is his omnipotency 6. The power of God being considered as simply powerfull is altogether the same with his sufficiency and pertaines properly to the nature of God as it is considered under the respect of a being and so is before the knowledge and will of God Rom. 11. 23. for God is able to graft them in againe 7. But power in asmuch as it is in execution is in some sort after sufficiency and pertaines to the Efficiency of God and so doth follow the knowledge and will of God Psal. 115. 3 and 135 6. Whatsoever he pleased he did 8. In these therefore this order is to be conceived That first we conceive in God Posse to be able secondly Scire to know thirdly Velle to will Lastly Efficere potenter powerfully to effect which differs from the effectuall will of God but only ratione in reason whence is that Syllogisme of Faith which in Matth. 8. 2 3. is distinctly explained Lord of thou wilt thou canst I will Therefore it is done Where the argument is from the will comming to the power 9. Hence the very Will of God as it is an effecting principle hath a kinde of power Rom. 9. 19. Who hath resisted his will neither is executive Omnipotency any thing else then the effecting will of God Psalme 33. 9. Hee commanded and it was done Revel 4. 11. By thy will they are and were created 10. Therefore it is an error against the nature of God to say that God properly willeth to doe many things which yet by his Omnipotency he doth not Eph. 1. 19 20. The exceeding greatnesse of his power in us that believe according to the working of his mighty power 11. The Omnipotency of God is that whereby he his able to effect all things that he willeth or can will 2. Cor. 20. 6. In thy hand is power and strength and none can resist thee Luke 1. 37. With God there is no word which cannot be done Phil. 3. 21. He is also able to subject all things unto himselfe 12. Hence also God is everywhere called in the old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty God Isay 9. 6. Ieremy 32. 18. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God al-sufficient Gen. 17 1. 35. 11. Ruth 1. 20. 21. And in the new Testament he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord Almighty 2. Cor. 6. 18. Rev. 1. 8. 48. And the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentate 1. Tim. 6. 15. Power is attributed to God actively because he hath power to communicate something to others such as is the power of the cause 13. Potentia vel potestas causae A causing power yet properly active power doth not agree to God as if in respect of himselfe he were first idle and after did put himselfe forth into act for God is a most pure Act. Iames 1. 17. 14. Therefore we must not imagine such an active power in God which is a different thing from his Essence for the very Essence of God is this power whereby he is powerfull As the same Essence is mercy it selfe whereby he is mercifull 15. But an active power agrees to God in respect of the Creature which is properly said to be able to receive and prove that act of God which before it did not feele and prove Matthew 19. 26. All things are possible with God 16. The Omnipotency of God is conversant about things absolutely possible whatsoever God willeth or can will Ibidem 17. It is not therefore exercised about things which are altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible and doe imply a certaine contradiction either in God or in the things created 2. Tim. 2. 13. He cannot deny himselfe 18. Hence a certaine distinction ariseth of Divine Omnipotency whereby it is distinguished into absolute power and ordinate or actuall power 19. Absolute power is that whereby God is able to doe all things possible although they never shall be Matth. 3. 9. God can of these stones raise up children unto Abraham and 26. 53. Thinkest thou that I cannot now pray my Father and he shall presently give me more then twelve legions of Angels Mark 10. 27. Eph. 3. 20. 20. The ordinate power of God is that whereby he not only can doe
be saved And 13. 48. As many as were ordained to life believed Rom. 8. 30. Whom he predestinated them also he called Tit. 3. 5. Not by works of righteousnesse but of his own mercy Ianeâ—… 1. 18. Of his owne will begat he us by the word of truth 7. The parts of Calling are two The offer of Christ and the receiving of him Iohn 1. 11. He came to his own and his own received him not But to as many as receive him he gave to them c. 8. The offer is an objective propounding of Christ as of a meanes sufficient and necessary to salvation 1. Cor. 1. 23. 24. We preach Christ the Power of God and the wisdome of God Heb. 7. 25. He is able perfectly to save those that come to God by him Acts 4. 12. Neither is there any other name under Heaven which is given among men by which we must be saved 9. But there is nothing propounded nor ought to be propounded of Christ in the Calling of men to be believed as true which is not simply and absolutely true For this is both against the nature of a testimony as it is an object of that Faith which is in the understanding the formall reason whereof is truth and also is against the nature of the Gospell it selfe which by an excellency is called the word of truth Eph. 1. 13. 10. The offer of Christ is outward or inward 11. The outward is a propounding or preaching of the Gospell or of the promises of Christ. Acts. 9. 15. That he may beare my name in the sight of the Gentiles 12. Yet that man be prepared to receive the promises the application of the Law doth ordinarily goe before to the discovery of sin and inexcusablenesse and humiliation of the sinner Rom. 7. 7. I knew not sinne but by the Law 13. Those promises as touching the outward promulgation are propounded to all without difference together with a command to believe them but as touching the propriety of the things promised which depends upon the intention of him that promiseth they belong only to the elect who are therefore called the sonnes and heires of the promise Rom. 9. 8. 14. The inward offer is a spirituall enlightning whereby those promises are propounded to the hearts of men as it were by an inward word Iohn 6. 45. Whosoever hath heard of the Father and hath learned commeth to me Eph. 1. 17. That he might give unto you the spirit of wisdome and revelation the eyes of your mind being enlightened that ye may know what is that hope of your calling 15. This also is sometime and in a certaine manner granted to those that are not elected Hebrewes 6. 4. 10. 29. Mat. 13. 20. 16. If any one oppose himselfe out of malice to this illumination he commits a sin against the Holy Ghost which is called unpardonable or unto death Hebr. 6. 6. 10. 29. 1 Iohn 5. 16. Mat. 12. 32. 17. The receiving of Christ is that whereby Christ being offered is joyned to man and man unto Christ. Iohn 6. 56. He abides in me and I him 18. In respect of this conjunction we say that we are in Christ 2 Cor. 5. 17. And to put on Christ. Gal. 3. 27. To be dwelled in by Christ. Eph. 3. 17. The house of Christ. Hebr. 3. 6. the Temple of Christ 2 Cor. 6. 16. To be espoused to Christ. Eph. 5. 23. Branches of Christ Iohn 15. 5. Members of Christ 1 Cor. 12. 12. And the Name of Christ is a certaine manner communicated to us 1 Cor. 12. 12. So also is Christ. 19. By reason of this receiving Calling is called conversion Acts 26. 20. Because all they who obey the call of God are wholly converted from sin to grace from the world to follow God in Christ It is also called regeneration as by that word the very beginning of a new life of a new Creation of a new Creature is often set forth in the Scriptures Iohn 1. 13. 3. 6. 1 Iohn 3. 9. 1 Pet. 1. 23. 22. As in respect of the offer it is properly called Calling as God doth effectually invite and draw men to Christ. Iohn 6. 44. 20. Receiving in respect of man is either passive or active Philippians 3. 12. That I may apprehend I was apprehended 21. Passive receiving of Christ is that whereby a spirituall principle of grace is begotten in the will of man Eph. 2. 5. He hath quickned 22. For this grace is the foundation of that revelation whereby a man is united with Christ Iohn 3. 3. Except a man bee borne againe hee cannot see the Kingdome of God 23. But the will is the most proper and prime subject of this grace because the conversion of the will is an effectuall principle of the conversion of the whole man Phil. 2. 17. It is God that worketh in you both to will and to doe of his own good pleasure 24. The enlightning of the mind is not sufficient to produce this effect because it doth not take away that corruption which is in the will neither doth it communicate unto it any new supernaturall principle by vertue whereof it may convert it selfe 25. Yet the will in respect of this first receiving hath not the consideration either of a free agent or a naturall patient but only of obedientiall subjection 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse he it is who hath shined in our hearts 26. Active receiving is Actus olicitus an act of Faith drawn forth whereby he that is called doth now wholly leane upon Christ as his Saviour and by Christ upon God Iohn 3. 15. 16. Whosoever believes in him 1 Pet. 1. 21. Through him believing in God 27. This act of Faith doth depend partly upon a principle or habit of grace ingenerated and partly upon the operation of God moving before and stirring up Iohn 6. 44. None can come to me unlesse the Father draw him 28. It is indeed drawen out and exercised by man freely but certainly unavoydably and unchangeably Iohn 6. 37. Whatsoever my Father giveth mee shall come unto mee 29. With this Faith wherewith the will is turned to the having of the true good there is alwayes joyned repentance by which the same will is turned also to the doing of the true good with an aversnesse and hatred of the contrary evill or sinne Acts 19. 4. Marc. 1. 15. Repent and believe the Gospell 30. Repentance hath the same causes and principles with Faith for they are both the free gifts of God Eph. 2. 8. Faith is the gift of God 2 Tim. 2. 25. Whether God will at any time give them repentance They have the same subject because both have their seat in the heart or will of man Rom. 10. 9. 1 Kings 8. 48. With the heart man believeth They shall returne with all their heart They are also begotten at the same time But first they have divers objects for Faith is properly
that Christ that Son of God who should come into the world 21. But whereas confidence is said to be a fruit of Faith it is true of confidence as it respecteth God for that that is to come and it is a firme hope but as it respects God in Christ offering himselfe in present it is Faith it selfe Hence arise those titles which the Scripture gives to saving Faith that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perswasion boldnesse 2. Cor. 3 4. 5 6 7 8. Eph. 3 12. 1. Pct. 1. 13. 1. Iohn 5. 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion Romans 4. 21. Col. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance Heb. 11. 1. 22. Now whereas true Faith is of some placed partly in the understanding and partly in the will that is not so accurately spoken because it is one single vertue and doth bring forth acts of the same kinde not partly of Science and partly of affections 1. Cor. 13 13. But that solid assent yeelded to the promises of the Gospel is called Faith and confidence partly because it begetteth Faith as it is a generall assent partly because it flowes from that confidence as it is a speciall and solid assent apprehending the actuall possession of grace already obtained For so it rests upon confidence of the heart as aâ—… meane or third argument by force whereof such a conclusion onely can be inferred E. G. He that beleeveth I am sure he shall be saved Experience also teacheth that that particular assurance of the understanding is wanting in some for a time who notwithstanding have true Faith lying hid in their hearts CHAPTER IIII. Of God and his Essence 1. IN the former dispute wee have treated of Faith now order requires that we treat of God who is the object of Faith which that it may bee somewhat more exactly done wee will first speake of the knowledge of God 2. God as he is in himselfe cannot be apprehended of any but himselfe 1. Tim. 6. 16. Dwelling in that inaccessible light whom never man saw nor can see 3. As he hath revealed himselfe unto us he is conceived as it were by the backe parts not by the Face Exod. 33. 23. Thou shalt see my back-parts but my Face cannot be seene and darkely not clearly that is after an humane manner and measure 1. Cor. 13. 12. Through a glasse darkely after a sort 4. Because those things that pertaine to God are necessarily explained after an humane manner hence is thâ—…t manner of speaking frequent in these matters which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. Eâ—… figure that attributes those things to God which bee proper to men as in humane affections senses or members 5. Because also they are explained after our measure to mans capacity hence many things are spoken of God according to the way of our conceiving rather then from his Nature 6. We cannot know him otherwise so as yet to live neither have we need to know him otherwise that we may live well Exod. 33 19 20. 7. That which is revealed of God is sufficient for us that we may live well Deut. 29 29. Those things which are revealed to us and our children for ever that we may doe all the words of this Law 8. Now that which may be knowne of God his Sufficiency and his Efficiency Rom. 4. 21. Being fully perswaded that he who had promised was able to performe 9. These two are the Pillars of Faith the props of comfort the incitements of piety and the surest markes of true Religion prov'd by the place before Viz. Rom. 4. 11. 10. The sufficiency of God is that whereby he himselfe hath sufficient in himselfe for himselfe and for us hence also is he called Al-sufficient Gen. 17 1. 11. This sufficiency of God is the first ground or reason of our Faith why we beleeve in him viz. because he is able to give us life Rom. 4. 20. 12 The sufficiency of God is in his Essence and Subsistence 13. The Essence of God is that whereby he is a being absolutly first Isa. 44 6. I am the first and the last besides me there is no God Rev. 1. 8. 21. 6. 22 13. I am Alpha and Omega the beginning and end the first and the last 14. This Essence of God is declared in his Name Iehova Now because the Essence of God is such hence it followes 15. Frst that God is one and only one Deut. 6. 4. 1. Tim. 2 5. Ephes. 4 6. 1. Cor. 8 5 6. Marke 12. 32. Rom. 3. 29 30. 16. Secondly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neither from another nor of another nor by another nor for another 17. Thirdly finally hence it is that he is voyd of that power which is called passive hence he is unchangeable Psal. 102. 27 28. thou remainest thou art the same Rom. 1. 23. the glory of the Incorruptible God Iames 1. 17. With whom there is no variablenesse nor shadow of turning or changing 18. Now because this Essence cannot be sufficiently comprehended of us by one Act it is explicated of us as if it were manifold namely by many attributes 19. They are called attributes because they are rather said to be attributed to God then properly to be in him if they be taken as the words sound 20. These attributes in God are one most pure and simple act Hence the nature of the Divine attributes may be rightly explained by these propositions as so many Consectaries consequences or conclusions 21. First all the attributes of God are truly spoken of God as well in the abstract as in the concrete 22. Secondly those attributes which are in a sort common to God with the Creatures doe in their substance belong to God in the first place to the Creatures secondarily although the names are transferd from the Creatures to God and so doe first agree to the Creatures 23. Thirdly the Divine attributes doe admit no inward intention extention remission or imparity 24. Fourthly the Divine attributes are not contrary one to another but doe very well agree together 25. Fifthly all Divine attributes are as it were Divine perfections yet so as that all imperfection which accompanies such a property in the Creature is to be removed in this application of it to God and the perfection thereof is to be conceived with greatest eminency 26. Sixthly Divine attributes are in God not only virtually and by way of eminency but also formally although not in that manner that qualities are in the Creatures 27. Seventhly they are in God as in a second Essence because they are not of the formall reason of the Divine Essence for we conceive God to be before we can conceive him to be just and good 28. Eightly they are distinguished from the Essence and among themselves not only in reason as they say reasoning but also reason reasoned so that the foundation of the distinction is in God himselfe 29. Ninthly those attributes which in their formall respect include
the devills themselves 14. The second fourth and fift are in the will and doe make Faith as it is a vertue and act of religion 15. The third as in the understanding but as it is moved by the will neither is it properly the vertue of Faith but an effect 16. But the perfection of Faith is not but in election or apprehension and so is to be defined by it 17. Hence the nature of Faith is excellently opened in Scripture when the faithfull are said to cleave to God Ioshua 23. 6. Acts 11. 23. 1 Corinthians 6. 17. And to choose the way of truth and to cleave to the testimony of God Psal. 1â—…9 30 31. 18. For by Faith we first cleave to God and then afterward consequently we cleave to those things which are propouâ—…ded to us by God so that God himselfe is the first Object of Faith and that which is propounded by God the secundary Object 19. But because Faith as it joynes us to God is our life but as it is a vertue and our duty towards God it is a act of life therefore in the former parâ—… we have defined it only by that respect which it hath to obtaine life and salvation but here we have defined it by thaâ—… generall respect which it hath to all that which God propounds to us to believe Hence Faith cannot exercise all its act about the threatnings of God considered in themselves because they doe not propound the good to be received by us nor about the precepts of God simply considered because they declare the good to be done not to be received nor about meere predications because under that respect they propound no good to us But it is perfect in the promises because in them there is propounded good to be embraced whence also it is that our Divines are wont to place the object of Faith chiefly in the promises 20. They who place Faith in the understanding doe confesse that there is some necessary motion of the will to the yeilding of that assent even as in humane Faith it is said to be a voluntary thing to give credit to one But if Faith depend upon the will it must needs be that the first beginning of Faith is in the will 21. The Objectum quod or materiall object of this Faith is whatsoever is revealed and propounded by God to be believed whether it be done by spirit or by word publickly or privatly Acts 24. 14. I believe all things that are written in the Law and the Prophets Iohn 3. 33. He that receiveth his testimony 22. Hence the propounding of the Church is not absolutly necessary no not in respect of us to make an object of Faith for then Abraham and other Prophets had not given assent to those things which were revealed to them from God without any helpe of the Church comming between which is both against the Scriptures and all sound reason and yet is necessarily admitted and defended by the most learned of the Papists that they may defend the fained authority of their false Church from such arguments 23. This object is alwayes immediatly some axiom or sentence under the respect of truth but that in which Faith is principally bounded of which and for which assent is yielded to that axiom by Faith is Ens incomplexum under the respect of some good Rom. 4. 21. Being fully perswaded that he who had promised was able also to doe it Heb. 11. 13. Not having received the promises but seeing them a far off after they had bin perswaded of them and had embraced them 24. For the act of the believer is not bounded in the Axiom or sentence but in the thing as the most famous Schoole-men confesse The reason is because we doe not frame axioms but that by them we may have knowledge of things Therfore the principall bound unto which the act of the believer tends is the thing it selfe which is chiefly respected in the Axiom 25. The Objectum Quo or formall object of Faith is the Truenes or faithfulnesse of God Heb. 11. 11. Because he judged him faithfull who had promised For the formall and as they say the specificative reason of Faith is truth in speaking that is the Truenes or faithfulnesse of God revealing something certainly because it is a common respect of Faith that it leaves upon the authority of him that witnesseth in which thing Faith is distinguished from opinion science experience and sight or sence but the authority of God is his Truenes or faithfulnesse Tit. 1. 2. God that cannot lie had promised Hence that proposition is most true what soever we are bound to believe with a Divine Faith is true For because nothing ought so to believed unlesse God doe witnesse the truth there of but God testifieth as he is true but Truenes in a witnesse that knoweth all things cannot be separated from the truth of the testimony therefore it must needs be that all that which we are bound to believe with a Divine Faith is true This whole demonstration is manifestly confirmed and used by the Apostle Paul 1 Cor. 15 14 15. If Christ be not raised our preaching is vaine your Faith also is vaine we are also found false witnesses of God because we have witnessed of God that he raised up Christ. That is If the testimony be not true the witnesse is false Unlesse this be admitted that whatsoever God witnesseth is true that consequence which is most firme should availe nothing at all God doth witnesse this or that therefore it is true Hence Divine Faith cannot be a principle or cause either directly or indirectly either by it selfe or by accident of assenting to that which is false or of a false assent 26. Hence also the certainty of Faith in respect of the object is most firme and by how much more it is confirmed in the heart of him that believeth so much the more glory it giveth to God Rom. 4. 20. But he doubted not at this promise of God through unbeliefe but he was strengthened in Faith giving glory to God and being fully perswaded that he that had promised was able also to doe it But in that somitime our Faith doth waver in us that is not from the nature of Faith but from â—…ur imperfeâ—…ion 27. A sufficient and certaine representation of both objects that is both of those things which are to be believed and of that respect under which they are to be belâ—…eved is propounded to us in the Scripture Rom. 16. 26. It is made manifest aâ—…d by the Scriptures of the Prophets according to the Commandement of the everlasting God mâ—…de knowen to all Nations for the obedience of Faith 2 Tim. 5. 15. The holy Scripture can make thee wise to salvation by Faith which is in Christ Jesus 28. For alâ—…hough in the subject that is in our hearts the lighâ—… and testimony of the holy Spirit stirring up Faith in us is necessary yet in the object which is to be râ—…ceived by