both of the Understanding and Will that is of the Understanding as it is an Assent of the Will as it is voluntary for Faith is a willing assent of the soul Qu. 13. How manifold is the Act of Faith Answ Threefold for I. There is the Faith of reliance whereby a soul doth rely upon God in Christ II. There is the Faith of assurance whereby a man is perswaded of Gods love towards him and his love to God and that he is the child of God III. There is the Faith of acknowledgement whereby a man doth own and acknowledge the cause and truth of Christ but of this more by and by Qu. 18. Qu. 14. Who or what are the Causes of true Faith Answ 1. The principal efficient cause is God the Father who in the Son by the holy Ghost begets and nourishes Faith in our hearts John 6.29 Rom. 12.3 Gal. 5.22 Eph. 2.8 Phil. 1.29 Hebr. 12.2 As the river cometh from the fountain so Faith cometh from the Lord. Fides appellata est ab eo quod sit duae syllabae sonant quum dicitur fides prima syllaba est à facto secunda à Deo August Serm. 22. Note here How God doth work Faith in us or What the work of God is concerning our Faith viz. First God in massa corrupta praevisa seeing man subject to a total and final curse and destruction out of his Love to mankind desired to save some and to that end decreed Christ for them this is called The purpose of God Rom 8.28 Secondly God did of his free mercy in Christ ordain some to salvation in this order I. He did take notice of so many as he would save in his particular wisdom Rom. 8.29 II. He did predestinate them so known unto salvation by Christ freely having no respect to any thing in us or to be done by us III. These in time he doth call by the Gospel without and by his Spirit within begetting Faith in them IV. After they believe he doth seal them unto salvation Ephes 1 1â— that is doth justfie them Rom. 8.30 Answ 2. The meritorious cause of Faith is Christ for as we are elected unto salvation in Christ so we are saved by Faith in Christ which is wrought in us by the Spirit for Christs sake Answ 3. The ministerial cause is the holy Spirit of God Rom. 8.15 Gal. 5.22 for he enlightneth the mind and makes it to understand the word and moveth the will making it to assent unto the word once understood Answ 4. The moving cause is Gods Decree Act. 13.48 5 The instrumental cause is either I. The preaching of the word Zach. 8.23 Joh. 1â— 8.20 Rom. 10.14.17 1 Cor. 3.6 Eph. 2.20 Col. 1.6 7. 1 Tim. 3.15 or II. Miracles wrougâ—â— John 2.3 6. The material caâ—â—e or subject wherein it remaineth is the Vnderstanding and Will of man Luk 24.45 Eph. 4.23 Acts 16.14 Rom. 10.10 The material cause whereof it is made is none for Faith is wrought by the sole and alone motion and efficacy of the holy Spirit working by the word whereby the mind is enlightned for the understanding and the Will is moved for the assenting unto and acquiescing in the word of God 7. The formal cause is not Love though Faith works by Love Galat. 5.6 no more then the body is the form of the soul because the soul works by the body but the formal cause is trust and confidence whereby Christ being acknowledged with his benefits is apprehended and applyed 1 Cor 2.2 2 Cor. 4.14 8. The final cause is I. The glory of God or the celebration of his truth justice bounty and mercy which he hath shewed in the sending of his Son and in the giving of Faith in him II. Our Justification and salvation or that we may receive the blessings which are promised in the word Qu. 15. How many things are there in Faith Answ Three I. An aptness or readiness to believe II. An ability of adhering and laying hold upon God III. An actual fastning upon him by a lively Faith The first of these is like unto earth The second is plain earth wherein the Tree is planted The third is the fruit which springs upon this Tree The first of these is taken away by infidelity The second by the sin against the holy Ghost The third by every sin they being no fruits of Faith Qu. 16. How many things are observable in true Faith Answ Two the Object and the Act. Qu. 17. What or how manifold is the Object of true Faith Answ Threefold for I. Faith looks upon temporal and corporal blessings especially those which belong to the exornation conservation and consolation of this life as outward peace health food and prosperity in what we take in hand II. Faith looks unto and upon spiritual things as remission reconciliation righteousness peace joy the gifts of the holy Ghost life eternal and the like III. The adequate object of true Faith is Christ or the Gospel or the promises or Christ revealed in the promises of the Gospel Qu. 18. How manifold is the Act of Faith Answ Fourfold viz. Knowledge Judgement Discerning Apprehension or Application First the initial Act of Faith is the knowledge and understanding of the Gospel and the heads thereof viz. of Christ and of his natures offices and benefits If it be here objected I. That knowledge is the subsequent reward of Faith as Psal 119.66 And II. That this is the difference between Faith and knowledge viz that knowledge is founded and built upon some reason but Faith upon some authority And III. That the Love of Christ which is apprehended by Faith passeth knowledge Eph. 3.19 Then I thus distinguish of knowledge 1. There is a weak knowledge whereby we understand such things as are revealed unto us in the Word 2. There is a perspicuous and clear knowledge whereby we understand the things themselves and apprehend them as they are Now the former precedes Faith and the latter follows in the life to come for before we believe the Doctrine of the Trinity the hypostatical union c. we ought to know that such things are revealed in the word although the things themselves exceed and pass our understanding Secondly The next Act of Faith is Judgement and that both of the truth and goodness of the Gospel for as S. Paul saith Rom. 7. I assent unto the Law that it is good so much more doth Faith assent unto the Gospel that it is true and good Thirdly Another Act of Faith is Adjudication when our understandings do conceive and imagine that the promises of the Gospel belong particularly unto us Fourthly The last Act of Faith is Apprehension and Application when apprehending and laying hold upon the promises we apply them unto our selves or when the understanding doth adjudge or conceive that the promises belong unto us then the Will doth apprehend the Promises and that with joy John 1.12 1 Tim. 1.15 Hebr. 11.13 Qu. 19. How many things are observable in
Without the word there is no light or nothing but darkness Isa 8.20 And III. Faith desires to encrease and grow greater this it doth by the word 1 Peter 2.2 And IV. Faith desires comfort this it hath in the Word Psa 119.92 And therefore let us endeavour to delight in the word if we desire to approve our faith Remember 1. It is one thing to hear the word And 2. Another to understand it And 3. Another to taste the good word of God or to rellish the word to be good Heb. 6.4 that is to perceive the truth of the goodness and sweetness thereof And 4. It is another thing to hunger after the word Luke 11.27 Lord give us evermore of this bread And 5. It is another thing to delight in the Word Isa 58.13 This is the true tryal of faith when we are continually conversant about the word either reading it privately or hearing it publikely or meditating daily of the many good things we gain thereby and the like Thus faith is to be proved by examination affliction and by our Love unto the Word Answ 4. Faith is to he proved and approved by works Luther was wont to say that faith doth pinguescere operibus grow fat and well liking by or with good works Faith should be in the soul as the soul is in the body which is not there idle or in vain but is still stirring and shewing it self by motion and action Faith without works is like a Bird without wings who though she may hop with her companions here upon earth yet if she live till the worlds end shee 'l never flie to heaven Faith Instrumentum percipiendi recipiendi Christum the instrument that receives Christ to Justification and partakes all his merits to salvation declares us then to be just when accompanied with good works Faith is the root good works the fruit where fire is there is hear where a soul is there is life Fides à fiendo and where faith is there are works Habet vitam aeternam fides quia fundamentum est bonum habent bona facta quibus vir justus dictis rebus probatur Ambros 2. offic 2. Faith hath eternal life as a good foundation He who believeth is not condemned Iohn 3.8 and good works have the reward as an approbation because faith is shewn by works and works are manifest unto all Fides probatur per opera Chrysost hom 1. in 1 Thes 1. Faith is tried by works Fides similis est venusto corpori vita destituto Chrysost hom 8. in 2 Tim 3. Without works faith is like to a fair and beautiful body void of life to a golden picture or statue More particularly it appears that faith is to be proved and approved by works four manner of wayes viz. I. By these places of Scripture Mat. 5.16 Phil. 2.15 Tit. 3.8 14. Heb. 2.14 Iam. 2.18.20 22. 2 Pet. 1.5 c. And II. From nature for naturally the tree is known by his fruit Mat. 7.20 and the fruit of faith is works Gal. 5.6.22 whence the Apostle conjoyns them Eph. 1.15 yea by our fruits we are known what we are Iohn 13.35 1 Iohn 3.5.14.4.13 And III. From the precept of the Lord who hath commanded us to testifie both our faith and Love unto him by our obedience Iohn 14.15 Tit. 2.11 c. 1 Thes 4.3 And IV. From our vocation Eph. 2.10 1 Thes 4.7 Iam. 1.27 Qu. 31. What may we learn from hence Answ 1. That if our faith be to be approved by works then works are no more the cause of Justification then an Apple is the cause of the grafting and planting of the tree Note here that there is a double plantation I. Of good apple trees for some plant excellent and profitable fruit And II. Of wild trees which of themselves will never bear any good or pleasant fruit and such plants are we For 1. The Lord plants us And then 2. He cuts us off And then 3. He grafts grace in us or engrafts us into Christ And then 4. We bring forth good fruit Answ 2. We may learn hence that faith which works not is no true faith Jam. 1.23.2.17 and therefore this may be applyed I. To carnal men who brag of their faith and hope while in the mean time they live in sin Rom. 6.2 whereas sin and grace can no more live in one and the same heart then the Ark and Dagon could stand in one Temple And II. To novices and fresh-water souldiers who beginning to perceive some conversion to be wrought in their hearts are ready to stop stay and stand still as though no more now need to be done whereas they should strive unto perfection Titus 3.8 2 Peter 1.10 Qu. 32. What rules must we observe and follow for the approving of our Faith by our works Answ These which follow I. Do not perform good works only sometimes e re natà by chance or upon some special occasion but make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not our holiday work but our daily labour Let our study care and endeavour be to serve the Lord 1 Cor. 6.20 II. Principally have a care of the inward man labouring that all carnal affections may be subdued in us all Sathans strong holds in our hearts demolished and our hearts established with grace Ephes 4.22 c. Colos 3.5 c. Rom. 10.20 2 Cor. 10.4 III. Neglect not eternal works of holiness for Fides est sanctissima Faith is most holy Phil. 1.27 Jude 20. And IV. Omit not but add unto these the works of honesty and righteousness Phil. 4.8 Qu. 33. What are the Adjuncts of true Faith Answ 1. Latimer saith that faith is like to some great Lady who hath her Gentleman-Usher going before her which is the knowledge and acknowledgment of sin and a noble or honourable company of attendants waiting upon her Answ 2. More particularly the Adjuncts or the graces and vertues accompanying and attending upon this Queen Faith are these 1. Repentance Mark 1.15 Acts 19.18.11.21 2. Obedience Iohn 1.12 13. A man cannot live without lively faith and faith is not lively without a holy life Faith in Christ must be seconded with faithfulness unto Christ as we must have faith in him so by obedience we must keep faith unto him As fire cannot be without heat nor the Sun without light so a justifying Faith cannot be without sanctified obedience for as water maketh the earth fruitful so faith enricheth the man endued therewith with good works As Fabritio the famous Italian at the conflict of Ravenna bare in his Shield A Touch-stone with this Motto Fides hoc uno virtusque probantur importing thereby that his vertue and faith should of all men be known by touch and tryal 3. Peace Rom. 15.13 4. Joy Acts 16.34 Rom. 15.13 1 Pet. 1.8 5. Hope Rom 15.13 6. Confidence Mark 5.36 7. Divine worship Iohn 9.38 8. A good conscience 1 Tim. 1.19 9. Patience 2 Thes 1.4 Hebr. 6.12
but the Cock crowing and awakening him he threatned to kill him for making him poor Thus many build Castles in the ayr hoping for great things without any ground The Oracle having said That if Rhesus King of Thracia and his horses did once drink of the river Xanthus Troy should not be won he hoped confidently to preserve the City from ruine but the first night he and his horses came they were surpized by Diomedes and Vlysses and slain before ever they touched the water An. 2. By reason of our imperfection and those many temptations whereby we are assaulted our Hope hath often some doubting accompanâ—ing of it whereby in regard of our sense and apprehension Hope is not always certain Lam. 3 1â— 3. Divine hope in regard of the certainty of the Object is most certain because it is supported and upheld by the power and faithfulness of God whereby he hath revealed That as he can so he will most certainly perform all his promises Rom. 4.21 2 Tim. 2.13 4. Divine hope in regard of the certainty of the Subject ought to be by all means most certain and firm Heb. 6.18 19. 5. Hope considered absolutely and in it self is also infallible and certain Psalm 2â— 2 3. because it adheres unto aad is built upon that most certain and infallible foundation that faith is Rom. 4.18 19. Heb. 11.1 Qu. 34. Vpon what grounds is the certainty of hope built An. 1. Upon the word of God Mark 9.7 Luke 12.32 And 2. Upon the oath of God Hebr. 9.18 And 3 Upon the legacy and testament of Christ The Lord Psalm 2. saith unto Christ Ask of me what thou wilt and I will give it and Christ asketh that those who are his may be where he is c. John 17.24 And 4. Upon the blood of the Lord Jesus which was shed for us whereby all the promises of God are unto us Yea and Amen And 5. Upon the pledge of the Spirit given us on earth Ephes 1.13 for the Holy-Ghost is an earnest given us by and from God who is faithful and true And 6 â—pon the pledge of our nature taken up into heaven by Christ as the Apostle saith He hath entred into heaven our fore-runner These are the six Pillars and strong rocks of our Hope which doth sustain us in all our troubles but when we shall enjoy what we hope for then hope shall cease for Spes tunc non erit saith Augustine quando res erit hope will not be when and where the thing hoped for is enjoyed Qu. 35. Why must we labour for this certain hope An. 1. Because God commands and requires it at our hands Heb. 15.13 Col. 1.23 Heb. 6.11.10.22 1 Peâ— 5.9 2. Because this hope is as necessary for us when we are tempted as a Helmet is for a Souldier when he is assaulted Ephes 6.17 1 Thes 58 or as an Anchor for a ship in a storm Heb 6 1â— 3. â—ecause it brings freeness fortitude and firmness in every work of God i. e. addes strength courage and resolution in us in the performance of every good duty Psalm 19.12 1 Cor. 15.58 Gal. 6.7 8. Heb. 3.6.12.2 James 5.7 And 4. Because it is the end of our calling Ephes 1.18 And 5. Because it will never make us ashamed i. e. it will never deceive us or frustrate us of our expectation Rom. 5.5.8.24 Qu 36. By what Means may we attain unto this certain hope An. 1. By a firm and lively faith for hope both flows from faith and depends upon faith and that not onely in regard of its being but also in regard of the degree manner and sense thereof wherefore if we desire to attain unto a firm hope we must labour for a lively faith Heb. 11.1 2. We must by all means labour to keep a good conscience for such a conscience avails much for the confirming of our faith and hope 1 Tim. 1.19 2 Tim. 47 8. 3. We must diligently observe and mark all the testimonies experiences and experiments which we have of the Love of God towards us for such experience begets hope Rom 5.4 4. We must continually remember those who with good success and a happy issue have hoped in God James 5.10 11. And 5. We must be frequent in the exercises of Piety Rom. 15.4 Thus much for the second Theological grace Hope I proceed unto the third CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Love or Charity Qu. 1. HOw many ways is this word Charity taken in Scripture An. 1. Sometimes largely for our Love both to God and man Rom. 13 1 Cor. 13. 2. Sometimes strictly for some one part or office of charity especially these three I. To remit all offences done against us And II. To interpret all things in the best sense when they are doubtful And III. To relieve the poor members of Christ when they are in necessity Now in this place Charity is taken largely in the first sense for Love Qu. 2. VVhat is Charity An. Charâ—ty is to love God for himself and his own sake and our neighbor for Gods sake or â—t is that affection of love which moves us to hold our neighbor dear and to desire and seek his good in every thing which is dear unto him and that for Christs sake according to the will of God Qu. 3. VVhether is this grace of Charity the justification of a sinner before God or not An. It is not For I. One grace or vertue cannot be our whole righteousness II. Charity is a fruit of Justification or an effect of faith 1 John 3.18 19. For love doth not beget faith but is begot by faith and thereby is confirmed more and more in so much as we gather the cause by the effects 1 John 4.17 2 Pet. 1.10 and therefore S. Luke doth plainly make Charity the effect of Justification not the cause Luke 7.47 Qu. 4. By how many words is Love expressed An. There be four words which the Greeks use to express love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Friendship Love Charity Lovingness I here omit Friendship as also Charity as it signifies Alms referring them to their proper places in the Volumn promised and concerning love the onely thing here to be hinted at I shall treat in this order First of love generally Secondly of love particularly as it is 1. Evil. And 2. Good which love is either First Vncreate as I. The love of God essentially to us II. The love of Christ personally to us Secondly Create which love is either I. Spiritual as 1. Our love to God And 2. Our love to Christ And 3. Our love to the faithful Or II. Natural as our love to our selves Or III. Moral as 1. Our love to our Neighbor And 2. Our love to our Enemy Qu. 5. To whom is love referred in Scripture An. 1. Sometimes to God the Father and that both I. Positively in the lowest or first degree of love and thus he loves all his creatures as his creatures John 3.16 1 John 4.8 16. II.
convient petit panier A little Pack sorts best with a mean Pedlar and a short Epistle is most agreeable to a compendious Treatise but necessity doth constrain me to be a little larger here then the smalness of this Manual will well brook Revolving many times with my self How absolutely necessary knowledge was to eternal life and that the sacred Oracles of God were the fountain of this Knowledge I gave my self principally to the study of the Scripture which is able to make a man wise unto salvation wherein I observed principally these five things First that some places of Scripture do teach positâ—ve Divinity and confirm the grounds and foundation of Christian Religion both in regard of Faith and manners Secondly that in some places of Scripture some doubts and difficulties arise and occur which stand in need of answering for the clearing of the Text. Thirdly that some places seem to thwart cross and contradict others which therefore are necessary to be reconciled Fourthly that some places serve Heterodox men to ground some one or other Objection upon for the overthrow of the truth Fifthly that some Texts of Scripture serve as Arguments either to confirm some point in question or to confute some tenents and opinions of those who are Heterodox and corrupt in judgement I will give an instance of all these from one Text and then apply it to my present purpose Our Saviour saith Luke 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations Here Fâ—rst in the Text are laid down the necessity of Alms and the true nature and use of riches Secondly from the Text it may be demanded 1. How do men make them friends of riches 2. What riches doth Christ speak of 3. Why are these riches called The Mammon of unriâ—hteousness Thirdly â—n Joh. 10.28 Christ only is said to receive us into everlasting habitations and therefore this Text which ascribes this to the poor seems to cross and contradâ—ct that Fourthly from this place some Papists endeavor to prove Purgatory some that Alms-deeds are meritorious some that the Saints are Patrons of heaven and can receive or let in whom they please Fifthly this place serves as a sure and solid Argument against the Popish Limbus Patrum But of the full explication of this Text in regard of all these particulars God willing in its due place I have made so large a progress in all these that they will be ready to come forth by parts as fast as the Stationer shall vent them but such is the ticklishness of our times that he dare not venture to begin with a Volumn wherefore because I would not out of my love to the publique prejudice any private particular person I have sent this small Harbenger before to see whither or not the rest be like to finde any kinde entertainment and the four Moral Virtues are ready to come out the next Term. The sum of what I intend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord saying Amen is First Courteous Reader to give thee a Common-place of every word of the Scripture which is of practical concernment or use which words by search I found to be 2224. which first I Alphabettically disposed and then for the abbreviating of the work I collected and conjoyned all the Synonymaes or words of near affinity signification together Secondly I shall then endeavor to clear the dubious difficult controverted places of the Scripture I hope I may say without affectation concerning the whole Work intended Davus â—s sinc venias eris mox Câ—â—â—pus alter Art thou weak in understanding come hither Tolle lege read and study this and it will help thy understanding and teach thee how to direct thy steps aright Concerning this particular Treatise Ex pede Herculem ex uâ—gue Leonem as a man may judge of the Lion by his paw as Pythagoras found out the measure of Hercules body by his foot Pliny as the Husbandman judgeth of the whole sack by one handfull so this being a true Idea of the whole Work mentioned both for method matter and manner by a serious view of this the judicious and intelligent Reader may easily conjecture what the rest will be If this be received as given with the right hand and the rest be desired by thee Christian Reader then I earnestly beg that thou wouldst afford me the assistance of thy daily prayers unto God Almighty for the furtherance of his grace in the carrying on of this great work and then to spend my self and be spent in the service of my Lord for thy good shall be the joy and rejoycing of thy servant in the Lords work R. Ward From my Study in Bushy Jan. 20. 1654. CHAP. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Faith IN the handling of this Head of Faith I will observe Aristotles rule Prius dividendum tum definiendum I will first divide and then define it Qu. 1. How many sorts and kinds of Faith are there Answ 1. It is usually by Divines answered that there are four Temporary Historical Miraculous and Justifying Faith First there is a Temporary Faith Luk. 8.13 Acts 8.13 which is a belief in Christ and a trust in the mercy of God for a season Psal 78. â—9 Matth. 13.20 21. Heb. 6.4 or Temporary Faith is to assent unto the heavenly Doctrine which is delivered by the Prophets and Apostles yea to profess it to rejoyce in the knowledge thereof and to glory therein for a time yet not out of any true sense of Gods grace towards them but for some other causes and is therefore without any true conversion or final perseverance in the profession of that Doctrine Secondly there is an Historical Faith which is either I. In Devils Jam. 2.19 or II. In men Acts 8.12 13. This faith is the knowledge and understanding of the will and truth of God so far forâ—h as it is revealed either 1. In the Law which teacheth us what we should do and how we should live and behave our selves both towards God and man or 2. In the Gospel which setteth down what we should believe of the Incarnation Passion Resurrection Ascention and Mediation of Christ our Saviour or The Historical Faith is to know or think all those things to be true which are manifested from above either by voice vision or by any other manner of revelation and are taught in the Books of the Prophets and Apostles yea to be thus perswaded of them for the asseveration and testimony of God himself Thirdly there is a Miraculous Faith Acts 14.9 1 Cor. 13.1 2. This Faith is a gift of God whereby many men especially in the Primitive Church when the Gospel was first to be planted were enabled to heal the sick to raise the dead or to do some other like miraculous work beyond the ordinary power of nature or the ability of any natural causes Mat. 7.22 2 Thes 2.9 or The faith of Miracles is
certitudo absentium supra opinionem infra scientiam constituta Hugo Qu. 3. VVhat is the difference between presumption and a true assurance of salvation Answ They differ thus and in these things I. Presumption is natural and from the very womb but this assurance is supernatural II. Presumption is in those who make no account of the ordinary means of salvation but this assurance comes by the reverend and careful hearing of Gods Word III. Presumption is in them who use not to call upon the name of the Lord but this assurance of salvation is joyned with that Spirit of Adoption which is the Spirit of prayer Rom. 8.26 IV. Presumption is joyned with loosness of life but this assurance brings alwayes along with it a happy change and alteration of conversation V. Presumption is peremptory without doubting but there is a weak assurance which is mixt with some doubtings Psal 77.7 8. Mark 6.24 Luke 17.5 VI. Presumption will give a man slip in the time of sickness and hour of death but this assurance will then stick by him and afford him comfort Isa 38.3 Qu. 4. VVhat is the difference between Faith and Sense Answ 1. Faith is like a true Clock or VVatch which will shew us the hour and time both by day and night Iob 19.25 26. that is in the time of affliction and adversity yea in the time of peace and prosperity it will direct us 2. Sense is like the Dial it can neither shew the hour by night nor by day if a cloud do but interpose it self between the Sun and us Sense comforts and believes only when it sees as follows afterwards Qu. 5. How do Faith Hope and Love differ Answ Faith considereth things as true Hope as hard but possible and proper to us Love as good for us Qâ— 6. How is Divine Faith distinguished from Opinion and Humane Faith Answ 1. Divine Faith cleaves to the testimony of the word 1 Iohn 5.9 10. 2. Divine Faith is alwayes conioyned unto and accompanied with a pious love unto God Ro. 4.20 3. Divine Faith overcomes the world Rom. 4.18 1 Iohn 5.4 Qu. 7. How or wherein do Faith and Hope agree Answ 1. In this that they both respect the same benefits and therefore Heb. 11.1 Faith is said to be of things hoped for and thus we both believe and hope for the resurrection of the body and life everlasting And 2. In this that they are mutually joyned in an inseparable bond for he who by Faith is certain of the present good will of God towards him is also in Hope certain of his good will to come because God doth not change Qu. 8. How do Faith and Hope differ Answ 1. I might answer more briefly that they differ in these five things I. Faith respecteth Verbum rei the word of the thing Hâ—pe hath respect unto Rem verbi the thing of the word or that which the word promiseth II. God as the first truth is that which Faith leans unto God as the chiefest good is that which Hope looks towards III. Faith looks mainly at the authority and truth of the promiser Hope chiefly at the mercy and goodness of the promise IV. Faith looks only upon the object as present Hope looks upon it object as future V. The object of Faith is all divine truth promises threatnings good and evil but the object of hope is only the promise and good Or Answ 2. I may answer more fully That Faith and Hope differ three manner of wayes viz. in their Object Order and Office First they differ in their Object which is twofold I. Faith hath for its Ob ect things past present and to come but Hope only looketh upon suture things We believe that the world had a beginning and shall have an end and hath now a being We believe that Christ was dead is now in heaven and shall come unto judgement But we cannot hope for things that are past they being irrevocable and hope that is seen is no hope Rom. 8.24 and therefore we hope only for things to come II. Faith hath for its Object the word of God for we believe both the promises and threatnings thereof and the rewards and punishments laid down therein yea whatsoever is contained in the word but we hope only for things desirable The Object of Faith is good and bad for we as well believe that there is a hell as a heaven that there are Devils as well as Angels and eternal torments as well as everlasting happiness but the obâ—ect of hope is only good for we feaâ— that which is evil and hope only for that which is good or at least which we suppose to be good Secondly they differ in Order for Faith is the cause of hope hope the thing caused by Faith Faith is the ground and foundation of hope Heb. 11.1 and therefore precedeth it and hope doth always follow after faith whence if there be no faith there can be no hope Faith begets hope for by believing the forgiveness of our sins and Gods promises for the present we are encouraged to expect and 〈◊〉 â—or all future mercies or When faith believes the Promises it so believes them that withal it begets hâ—pe in us whereby we patiently wait and expect until the Lords dâ—â— and appointed time comes when he will perform â—ccomplish and make good his promises unto us Thirdly they differ in their Offices For I. The Office of fa th is to apprehend the promises of things to come but hope relieth on the things promised Rom. 8.24 1 Iohn 3.2 II. The Office of faith is to believe future mercies as the resurrection of the body and life everlasting as present in Gods Promises which it applies unto us but the Office of hope is to expect them as absent III. The Office of faith is to tell or teach us what we must believe but hope telleth us How we must with patience tarry wait expect and look for what we believe IV. The Office of hope is to sustain support and confirm faith from whence it springs that is 1. Hope holds fast faith lest by running too fast or making too much haste it should fall headlong when God defers the accomplishment of his promises which faith apprehends 2. Hope confirms faith lest it should stagger or doubt of the promises yea keeps faith when it doth doubt and stagger 3. Hope leads faith unto his last and principal scope and mark yea nourisheth cherisheth and restoreth it that it fail not Faith is the parent of hope and hope like a good child helps to relieve its Father Faith in the time of need whence the Apostle saith of the faithful 1 Cor. 15.19 That if they had hope only in this life they were of all men most miserable For what availeth it a man in misery to believe eternal life if he had not hope in time to obtain it and therewith freedom and redemption from distress But we have therefore comfort in believing because we have hope of
fructifies true repentance and conversion is from Love and Love is from faith because it perswades that Christ is ours And II. Knowledge without faith makes us more indocible for an ignorant man is more easily perswaded to that which is good then a worldly wise man who is conceited of his own knowledge and wisdom and therefore III. Knowledge without faith is so far from helping or profiting us that it brings a greater judgement upon us Answ 3. Without Faith no man can gain Christ or the Love of Christ or until we believe in Christ we can neither be assured of his presence with us nor of his love to us nor of any interest in him Habak 2.4 Mark 3.5.6.5 Iohn 1.12 and 3.15 16 18 36. Acts 8.37 Rom. 1.7 c. unto 3.28 Gal. 3.11 4. Without Faith there can be no salvation or except we believe we cannot be saved Anima si credit est ad vitam immortalis si non credit ad poenam indissolubilis August If the soul believe in Christ it shall be preserved for ever in everlasting blessedness But if it be without belief it shall remain for ever in infernal wretchedness Fides religionis catholicae lumen est animae ostium vitae fundamentum salutis aeternae Chrysost in symbol That it is faith only which giveth salvation or that there can be no salvation without faith doth appear I. From these Scriptures Iohn 3.36 6 40 47. Rom. 3.22 25.11 20. 2 Cor. 1.24 Gal. 2.20 And II. From hence because we are absolved not by defending or pleading that we are just or righteous for if we should so say we should lye 1 Ioh. 1.8 but by proving our pardon and remission 1 Cor. 6.10 Psal 32.1 Tit. 3.3 c. Now neither our merits nor any thing that is ours can prove unto us That our sins are pardoned or procure unto us the remission and pardon of them And III. Christ is to be gained and apprehended Rom. 13.13 Now faith is the hand that apprehends him and the Anchor that lays hold upon him And IV. It is thus further cleared because other vertues graces and gifts are the fruits of faith as hope joy and the like and serve to confirm corroborate and augment faith 2 Cor. 10.15 And V. Because no works done out of faith can avail us unto eternal life A man void of faith may 1. Lament his sins committed as Cain Judas and Ahab did And 2. He may be true in his words and promises though he lose by it And 3. He may be charitable to the poor and rich in charitable works 1 Cor. 13.2 And 4. He may profess the truth and joyn himself to the society of Gods children as did Simon Magus Acts 8 and Saul when he prophesied 1 Sam. And 5. He may reverence the Word of God as Herod did Marke 6.20 All these and much more a man may do and yet not be one whit benefited thereby unto salvation because they may be in a man in his natural condition Qu. 28. How doth faith save us Answ 1. We are saved diversly For I. God the Father saves us primarily And II. God the Son saves us meritoriously And III. The Gospel of Christ saves us declaratively 1 Cor. 1.18 21. And IV. The Ministers of the Gospel save us instrumentally 1 Tim. 4.15 These are generals Answ 2. That saves us which adjoyns us unto Christ and engrafts us into him viz. which reveals Christ unto us Here are two actions viz. I. An immediate action but secondary namely faith whereby we apprehend Christ And II. A mediate action but principal namely the holy Spirit who teacheth us within to believe Rom. 8.16 And therefore we must say That the first cause of salvation is the work of grace in us but this work is neither righteousness nor joy but peace which ariseth from faith shewing unto us our reconciliation unto God Rom. 14.17 Answ 3. For the better understanding of the causality and order of our salvation observe three things I. Faith causeth righteousness as the tree the fruit and joy springs from them both II. This fruit of faith cannot give faith but only confirm it that is it encreaseth faith in him who hath it but doth not give it unto him who hath it not And III. Salvation and grace is wrought in this order at least ordinarily viz. 1. Faith is infused into the heart 2. Then there is a sincere desire to obey God and that in newness of life And 3. Then comes strength of grace which doth so raign that sin cannot domineer within or over us And 4. Then faith comes to be strong and certain and is both the beginning and ending 2 Cor. 10.15 And 5. Then from hence comes joy unspeakable and glorious Rom. 14.17 And therefore we may say that the work of grace in us saves us but I. We must not exclude faith neither say That the work of grace besides faith or over and above faith saves us But II. That grace working by faith saves us and this is consonant to the whole course of Scripture Qu. 29. When or wherein is Faith necessary Answ 1. In prayer or when we pray Mat. 21.22 2. When we hear the word preached Rom. 1.16 Heb. 4.2 3. When we are in any distress danger tribulation or trouble either by reason of enemies or evils Heb. 11. For illos Si fractus illabatur orbis Impavidos ferient ruinae Horac Those who trust in the Lord shall be free from the fear of evil even in evil times and from the malice of foes Suetonius Tranquillus telleth us that Titus the Emperour being advertised that the Consuls would kill him and usurp his Empire answered Even as without the divine will and providence I could never have possessed the Imperial crown so without their permission and sufferance it lieth in no mans power to deprive me of it for to us men it belongeth only to keep the Imperial jurisdiction and to the Gods alone to give and defend it Marcus Antonius would not believe that Avidius Crassus would ever have deposed him and his reason was Because the Gods had greater care of him then to let Crassus wrong him undeservedly Thus David Psal 11.1 I have put my trust in the Lord why say ye then unto my soul Flie as a fowl unto the mountains as if he would say True faith expels fear Qu. 30. How is true faith to be proved tried or approved Answ 1. By Examination 2 Cor. 13.5 2. By affliction Jam. 1.3 1 Pet. 1.7 3. By our Love and affection unto the Word Psal 119 81 97 111 113 131. For I. The word is the object of faith and the means both to beget and nourish it Rom. 10.15 1 Pet. 2.2 And II. Faith covets and desires to be wise unto that which is good and this the word works Psa 119.98 c. For 1. It teacheth us to obey Psal 119.9 105 133. And 2. It leads and brings us to God Christ and to the knowledge of heaven our Countrey 3.
for example I. Love is greater then the Miraculous Historical or Temporary faith 1 Cor. 13.1 2 c. 15.2 II. Love being an effect of justifying Faith is inferiour unto it and therefore when it is said to be greater we must not understand it as though it were the greater grace or vertue much less in regard of the act of Justification Love not Justifying but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a double respect 1. In regard of more ample effects because faith profits a mans self but love transmits his effects unto others And 2. In respect of a longer duration in regard of the act thereof because love shall continue in heaven but not faith III. In many things faith is greater then love for 1. Faith is the cause of love Gal. 5.6 1 Thes 1.5 but the cause is greater then the effect 2. Faith is called our victory 1 Ioh. 5.3 so is not love 3. We are born again by faith we are made the children of God by faith and Christ dwels in our hearts by faith Eph. 3.17 4. We are justified by faith we please God by faith and as faith without love is dead so love without faith is sin Rom. 5.1.14.23 Qu. 38. How or by what means is faith begotten and confirmed Answ 1. By Christs own teaching and preaching Ioh. 4.42.16 30. 2. By his Miracles wrought John 2.23 3. By the grace of God Acts 18.27 4. By the teaching and testimony of others Iohn 1.7.4.42.19.35 5. By sensible demonstration John 20.27 6. By a serious consideration and observation of the written Word John 20.31 7. By the example of others or those who are over us 1 Tim. 4.12 8. By subduing and weaning our affections from all immoderate delights in and desires of the creature and by setting them upon heaven and heavenly things Col. 3.1 Phil. 3.20 9. By prayer unto God whose gift faith is Mark 9.24 Luke 17.5 10. By the Gospel preached by his Ministers and Messengers John 17.20 Acts 15.7 1 Cor. 1.21 1 Thes 2.13 Rom. 10.17 Qu. 39. How or by what means is spiritual assurance augmented and encreased Answ 1. I might answer this question from the former because Ex iisdem nutrimur ex quibus generamur we are fed and nourished by the same means whereby we are begotten Answ 2. But I will add a word or two I. Distress and danger is sometimes a means to encrease faith Crescit amor fidei quantum ipsa pericula crescunt the more true faith is exercised the more it is encreased II. Experience of former love and mercy is a means to encrease faith He who delivered me from the Lyon and the Bear will likewise deliver me from this uncircumcised Philistin 1 Sam. 17.34.37 III. The word of God and therefore we must both read and meditate thereof privately Psal 119. and also hear it read and preached publikely Iam. 1.18 c. 1 Pet. 1.25 IV. To purge and purifie the heart and conscience Jam. 4.8 by a constant examination both of our thoughts words and works by the Word of God V. By meditating seriously of these four things viz. 1. How true and faithful God is in all his Promises 2. How unspeakable the Love of Christ hath been and is towards his children 3. What experience the Saints have had of the care and love of God and Christ towards them 4. What sweetness there is to be found in Christ viz. in the fruition and possession of him in the soul by a lively faith Psa 34.8 VI. By an earnest endeavour to encrease in these three things 1. In knowledge and truth Eph. 4.15 Phil. 1.9 Col. 1.10 2. In internal fruits Rom. 15.13 And 3. In external fruits also both of holyness and righteousness 1 Cor. 15.58 Col. 1.10 1 Thes 3.12.4.10 VII By fervent and earnest prayer unto God Rom. 12.12 Cant. 1.3 5 8.8.6 7. Qu. 40. Because we affirmed the word to be both a means to beget faith and to encrease it and the Apostle Heb. 4.2 3. testifying that the word profited not some because it was not mixed with faith in those who heard it it may be demanded How doth faith prepare our hearing if hearing precede faith How can faith be a help unto hearing and hearing a means unto faith Answ 1. Most certain it is that faith comes of hearing or is begotten by it For I. By preaching the subject of faith is given that is God Christ the Promises and Salvation And These things by preaching are given to the understanding And II. Preaching doth excite the affections and that 1. By shewing us the danger wherein we are by nature through sin And 2. By propounding unto us Christ as the remedy against both the evil of sin and of punishment And 3. By awakening us from the sleep of sin Isa 58.1 And III. The co-operation of the holy Spirit is Promised in the right hearing of the word of God Answ 2. Although faith be begot by hearing yet both of them mutually help one another For I. There is a hearing which doth excite unto some certain seeds of faith as we see in the blind man Matth. 9.28 Zach. 8.23 Acts 8.6 And II. That faith doth desire to hear more and more fully Acts 13.42 yea the heart being once molified the hunger and thirst is encreased Ezek. 36.26 And III. Frequent and continual hearing augments and perfects faith e. g. Those of Antioch 1. Hear the word Acts 11.20 And 2. In some sort or measure believe it Acts 11.21 Then 3. They send for Barnabas and Paul Acts 11.22 25. And 4. By their Doctrine are confirmed in faith Acts 11.26 c. Therefore we must neither neglect faith nor hearing but I. Attend to the hearing of the Word And II. Believe what we hear from the word though we do not understand it And then III. Labour to understand what we believe And IV. Implore the aid and assistance of the holy Spirit that our hearing may be profitable and comfortable unto us I conceive I may safely thus conclude this Question An Historical faith whereby we bâ—lieve the truth of the Word and a diligent attending unto and upon the Word doth prepare us unto and is a Means to beget Justifying faith in us which being begot is by the same means nourished cherished and augmented Qu. 41. VVhat are the benefits excellencies fruits and effects of true Faith Answ 1. In general many rare fruits and effects of faith are declared Heb. 11. which because every ordinary capacity may with ease conceive perceive and take up I willingly omit 2. In general Faith is like to the Cocorenut-tree which grows in the Islands called Maldyva of the wood whereof they make their Boats of the leaves sails of the Nut-shell strings which serve instead of vails and of the kernel they make both meat and drink for faith lays hold upon promises whether temporal spiritual or eternal 3. The Benefits of faith either concern I. People for if they believe in the Lord they shall be established 2 Chron.