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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	abraham_n	faith_n	preach_v	1,200	5	7.7939	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17308	Truth's triumph ouer Trent: or, the great gulfe betweene Sion and Babylon That is, the vnreconcileable opposition betweene the Apostolicke Church of Christ, and the apostate synagogue of Antichrist, in the maine and fundamentall doctrine of iustification, for which the Church of England Christs spouse, hath iustly, through Gods mercie, for these manie yeares, according to Christs voyce, separated her selfe from Babylon, with whom from henceforth she must hold no communion. By H.B. rector of S. Mathews Friday-Street.	Burton, Henry, 1578-1648.	1629 (1629)	STC 4156; ESTC S107077	312,928	398

There is one faith of all which hath one particle that a very small one concerning the promises Alas what a poore diminution is here Particula non pars is not this diminitiue enough but hee must put small yea perexigua very small vnto it and so leaue a very small not part but diminitiue particle for faith in the promises of God But Romane-Catholikes must bee content with this poore pittance of faith no otherwise beleeuing Gods promises but as other Histories reuealed in the Word as the Councell of Trent teacheth in her sixt Session and sixt Chapter But else she makes no mention at all of beleeuing in the promises of God and by faith applying them to our owne soules No the Church of Rome is of another spirit she wants that can did ingenuity to acknowledge this gracious mysterie of Christ and of the Gospell So that these Pontifician Romane-Catholickes place onely the truth of God and well too if they ioyned not their owne lying traditions as the generall obiect of faith namely as a true History to be beleeued As Soto commenting vpon the forenamed place of the Councell saith Ratio Christianis credendi est summa infallibilisque Dei veritas haec autem eadem perlucet in reuelatis omnibus siue ad Historiam pertineant siue ad Promissiones The reason inducing Christians to beleeue is the soueraigne and infallible truth of God and this same s●ineth in all those things that are reuealed whether they pertaine to the History or to the Promises But how doth he vnderstand the faith of these promises Sanè quas credimus saith hee non solum verè esse factas sed esse firmissimas quantum ex parte Dei nisi nos renitamur which promises indeed we beleeue that not only they were truely made but are most firme as touching Gods part vnlesse we resist But as for speciall Faith in beleeuing and applying the promises of God quòd non pertineat that it appertains not to Catholick Faith saith Soto is most easie to demonstrate Fides enim Catholica ex sola diuina assertione vel promissione pendet quod autem quisque aptus sit idoneus promisso beneficio suscipiendo ex humano sensu cooperatione etiam pend●t For saith he the Catholick Faith depends vpon Gods onely affirmation or promise but that any man may be apt or fit to receiue the benefit promised doth depend vpon the sense and also the cooperation of man And so he concludes Ergo huius Fides non est Catholica therefore this mans Faith is not Catholicke So that by Romane-Catholicke Doctrine a speciall Faith in the promises of God in Christ is not the Catholicke Faith for by Catholicke Faith they vnderstand a generall Faith such as is the Catholicke Faith of all Romane-Catholickes And hence it is also that they place Faith onely in the vnderstanding as assenting vnto the truth of God in his Word and not in the will in applying and apprehending the goodnesse and grace of God reuealed in the Word Now to cleare the truth in this point The Catholick Faith is so called not in respect of the generality of it as if iustifying Faith were onely a generall Faith or because the generall obiect of it is whatsoeuer is reuealed in the Word as a Historie but because the true Catholicke Faith is the Faith of all the Elect of all times to the end of the world and because this Faith comprehends all Faith in it For the true Catholicke Faith doth both credere Deum beleeue that God is and credere Deo beleeue that whatsoeuer is contained in the holy Word of God written is true and also credere in Deum beleeue in God that is in especiall beleeue the promises of God in Christ reuealed in the Gospell that they are not onely true in respect of God who promiseth but that they doe belong to euery beleeuer in Christ in particular As Saint Iohn saith speaking of the blessed estate of Gods children both here in that they are now the Sonnes of God and hereafter in the perfect vision of God Euery man that hath this hope in him purifieth himselfe euen as he is pure The Apostle Paul setting forth the nature of iustifying Faith in the example of faithfull Abraham hee bounds it mainely vpon the promise of God in Christ as the speciall obiect of Faith As Rom. 4. 13. The promise that Abraham should be the heire of the world was not to him or to his seede through the Law but through the righteousnesse of Faith for if they which are of the Law bee heires Faith is made voide and the promise made of none effect Therefore it is of Faith that it might be by grace to the end the promise might be sure to all the seede not to that onely which is of the Law but to that also which is of the Faith of Abraham who is the father of vs all And vers 20. Hee staggered not at the promise of God through vnbeliefe but was strong in Faith giuing glory to God So wee see that the promise of God is the speciall obiect of iustifying Faith And hence it is that all true beleeuers who are the children of Abraham are called the children of the Promise Rom. 9. 8. They which are the children of the flesh these are not the children of God but the children of the Promise are counted for the seed heires of the Promise Heb. 6. 17. Yea the promises of God in Christ are the very sum of the Gospel as the Apostle declareth very amply in the third Chapter to the Galathians As vers 8. The Scripture foreseeing that God would iustifie the Heathen through faith preached before the Gospell vnto Abraham saying In thee shall all Nations be blessed So we see plainly that the speciall obiect of Faith is the Gospell of God and the Gospel of God is the promise of God in Christ. This was the summe of all Christs preaching The Kingdome of God is at hand repent yee and beleeue the Gospell And so Gal. 3. 22. the Apostle sweetly concludeth this heauenly Doctrine The Scripture hath concluded all vnder sin that the promise by faith of Iesus Christ might be giuen to them that beleeue Hence also was the Land of Canaan being a type of the Kingdome of Christ called the Land of Promise and Abraham and his sonnes coheires of the same Promise What Promise For hee looked for a City which hath foundations whose builder and maker is God Heb. 11. 10. And by faith he waited for this promise vers 9. The Pontificians would faine haue that faith whose prayses are so predicated in that 11. Chapter to the Hebrewes to be vnderstood of their kinde of Catholicke faith to wit a generall historicall faith And they alledge the third Verse and the sixt Verse c. Vers. 3. Through faith wee vnderstand that the worlds were framed by the word of God Hence they conclude their Historicall faith And Vers.

must it bee inherent In vs No but in iustification which is the subiect of this inherent formall cause For if inherent grace bee the formall cause of iustification then by way of relation iustification is the subiect of inherent grace For wee speake here of the formall cause of iustification not of the formall cause of man as if hee were the subiect wherein iustification is a quality inherent But to answer their mis-applyed philosophicall diuinity The forme of a thing is not alwayes a quality inherent as in the subiect where it is but sometimes it is onely inherent and extrinsicall by way of relation As that I am the sonne of such a man the formall cause hereof is not inherent in me but it is originally and relatiuely from my father that begate mee giuing a being to my sonship respectiuely to him So a man set at liberty by the fauour and meanes of another the very forme of his freedome was the others act in freeing of him not inhering in him that is freed but rather adhering vnto him Yea the Pontificians themselues confesse and Vega for one that the formall cause of mans redemption is a thing extrinsicall to wit the oblation of Christ on the Crosse and that the free fauour of God for the merit of Christ is the formall cause of remission of sinnes If therefore the forme of our redemption and remission of sinnes is not within vs but without vs why not as well the forme of our iustification the cause whereof is Christs redemption and the effect of it remission of sinnes In a word it is not with a forme as with an accident the being of an accident is the in-being of it Not so of a forme where being or modus essendi consists not necessarily in the inhering in the subiect whose formall cause it is but it may as well be extrinsicall by conferring a vertue and power whereby the Causatum receiueth the formality of its being But to leaue Philosophy and return to Diuinity it is yet in question whether the matter of this iustification be within vs or rather without vs. The Romane-Catholicke faith teacheth that it is within vs but the Catholicke faith concludeth that the formall cause of our iustification is without vs not within vs. This is that Catholicke doctrine which the Scriptures teach when they ascribe our iustification to faith apprehending that which is without vs where by apprehending is not meant a bare vnderstanding or knowing as Soto in the name of his Romane-Catholickes would haue it but it is also a laying hold vpon and applying of the thing beleeued We haue shewed afore how the Pontificians take the word Imputation namely for a participation of Christs righteousnesse so farre forth as thereby some other righteousnesse being merited is infused into vs and inherent in vs. But the true Catholickes hold otherwise that imputation is of a thing without vs being apprehended and applied by faith So that the thing imputed is that which is by faith apprehended As it is said of Abraham that hee beleeued God and his faith was imputed to him for righteousnesse Rom. 4. 3. Now the obiect of Abrahams faith was God yea God promising in regard of which obiect Abrahams faith is imputed to him for righteousnesse Not the act of Abrahams faith being but an instrument but the obiect of it is imputed As we may say we are iustified by the act of faith relatiuely to the obiect Christ not for the act of it Abraham beleeued God and his faith was imputed to him for righteousnesse But how is this sufficient to iustifie a man to beleeue God or the promise of God that it should be said to be imputed to man for righteousnesse I answer To beleeue Gods promise is to haue an eye of faith vpon Christ who is the substance of all Gods promises and in whom all the promises of God are Yea and Amen 2. Cor. ● 20. So that God in Christ is the obiect of faith imputed to the beleeuer for righteousnesse But here an obiection crosseth my way cast in by the aduersary of the truth Vega who saith Dixi c. I said that this faith of the Mediator is that to which for the most part and chiefely the Scriptures doe attribute our iustification yet we beleeue also saith he that faith taken generally as it relieth vpon diuine truth may also iustifie a man Nor are wee in that errour wherein some are to thinke that the onely faith of iustification promised or of saluation in Christ doth iustifie vs or is imputed vnto vs for righteousnesse For saith he Noahs faith of the future deluge as Paul witnesseth was imputed to him for righteousnesse and he was appointed the heire of righteousnesse which is by faith in that he beleeued God fore-telling the floud and a hundred yeares before it came began to build the Arke for the safety of his house And to Abraham also as the history of Genesis plainely teacheth it was imputed for righteousnesse because hee beleeued that his posterity should bee multiplied as the starres of heauen So that hence hee concludes that not onely to faith in Gods promis●● in Christ is righteousnesse imputed but to faith in generall beleeuing Gods truth such as is not in the compasse of Gods promises in Christ but either speculatiue precepts or morall doctrines or other Propheticall predictions or historicall relations So that by the Pontifician doctrine other faith besides that in Gods promises in Christ may be imputed to a man for righteousnesse As Noahs faith in building the Arke against the floud and Abrahams faith in beleeuing Gods promise concerning the multiplication of his seed I answer that no faith is or can bee imputed to a man for righteousnesse but that which hath respect vnto Christ and the promises of God in him But Noahs faith in preparing the Arke to saue himselfe and his family from the floud was imputed to him for righteousnesse True this confirmeth the Catholicke doctrine of the imputation of faith as it lookes vpon Christ for what was the Arke but a Sacramentall type of Christ as Augustine saith Christus figuratus est in Noe in illa Arca orbis terrarum Quare enim in Arca inclusa sunt omnia animalia nisi vt significarentur omnes gentes Christ is figured in Noe and in that Arke of the whole world for why in that Arke were included all creatures but that all Nations should be signified by them And there hee applies that promise to Abraham Gen. 22. 18. In thy seed shall all the Nations of the earth be blessed And for Abrahams faith in Gods promise what seed of Abraham was this in whom all the Nations of the earth should be blessed Was it not Christ Yes Christ so saith Augustine in the forenamed place Christus in ●a prophetia occultus erat in quo benedicuntur omnes gentes Christ saith he was hid in that prophesie in whom all the Nations are

immaculate Ramme being giuen to be sacrificed thou shalt receiue remission of sinnes Now this particular faith in Christ is absolutely necessary for euery one that will be saued And therefore the same Origen concludeth Certum est quod remissionem peccatorum nullus accipiat nisi detulerit integram probam sanctam fidem per quam mercari possit Arietem cuius natura haec est vt peccata credentis abstergat Et hic est Siclus sanctus probata vt diximus syncera fides id est vbi nullus perfidiae dolus nulla hereticae call●ditatis peruersitas admiscetur vt synceram fidem offerentes precioso Christi sanguine tanquam immaculatae hostiae diluamur It is certaine that no man can receiue remission of sinnes vnlesse he being an intire approued and holy faith wherewith hee may purchase the Ramme the nature whereof is this to blot out the sinnes of the beleeuer And this is the holy Sicle an approued and sincere faith that is where no perfidious fraud nor peruerse hereticall craft is mingled that offering a sincere faith wee may be cleansed with the precious bloud of Christ as of an immaculate sacrifice Euery man therefore must bring a speciall particular holy sincere faith of his own wherewith as with a holy Sicle he may purchase Christ and which as his hand he must lay hold on Christ which no man else can doe for him His generall implicite faith to beleeue as the Church beleeueth that is to beleeue he knoweth not what will not serue the turne This speciall particular faith in Christ requisite in euery beleeuer in euery one that lookes for saluation is liuely prefigured by the eye as Numb 21. 9. if a Serpent did bite any man when hee beheld the Serpent of brasse hee liued This brasen Serpent was a liuely figure of Christ crucified A man bitten with the Serpent is euery sinner the way for him to be healed is to looke vpon the brasen Serpent lifted vp vpon the pole that is vpon Christ crucified Euery man that was Serpent-bit hee must looke vpon the brasen Serpent with his owne eyes not with any others eyes as Iob said I shall see him with these eyes and none other for mee Christ himselfe applyeth the truth to the type As Moses lifted vp the Serpent in the wildernesse so must the Sonne of man be lifted vp that whosoeuer beleeueth in him should not perish but haue life euerlasting As therefore none of the stung Israelites were cured but those that looked with their owne eyes vpon the brasen Serpent so none of the Israel of God is healed of the sting of sinne but by his speciall cleare viue Faith as the Chrystall eye of his soule looking vpon Christ crucified As St. Augustine vpon the place applyeth it Interim modò Fratres vt à peccato sanemur Christum crucifixum intu●amur Quomodo qui intuebantur illum Serpentem non peribant morsibus Serpentium sic qui intuentur fide mortem Christi sanantur à morsibus peccatorum Now Brethren saith he that wee may be cured of our sinne let vs looke vpon Christ crucified As they which beheld that Serpent did not perish by the bitings of Serpents so they that by Faith behold the death of Christ are healed of the bytings of sinnes As therefore euery one must look with his owne eyes and that not vpon euery obiect but vpon the Serpent and liue so euery sinner must looke with the cleare eyes of his own faith that vpon no other obiect but Christ crucified that so he may liue eternally and be healed of all his infirmities as Dauid saith Psal. 103. If we look into the whole Word of God we shall finde this particular faith of euery beleeuer to haue beene in all the Saints of God The Prophet Abacuc saith of euery iust man The iust man shall liue by his Faith by his owne Faith not by anothers This was Abrahams faith the Father and Figure of all the Faithfull who hearing Gods promise concerning the blessed ●eed to wit Christ in whom all the Nations of the earth should be blessed as the Apostle applies it Gal. 3. 16. hee thereupon beleeued How beleeued he not as the Pontificians would haue it by a general faith concerning the truth of that which God had said for it is not said barely Abraham beleeued God but Abraham beleeued in the Lord and it was imputed vnto him for righteousnesse Gen. 15. 6. And the Apostle saith That Abraham staggered not at the promise of God through vnbeleefe but was strong in Faith giuing glory to God Rom. 4. 20. and therefore it was imputed to him for righteousnesse v. 22. But the Pontificians will say this was a speciall Faith which Abraham had not common to ordinary and common beleeuers No such thing for looke what kind of Faith Abraham had the same kinde though haply not in the same measure and degree haue all true beleeuers This the Apostle plainely resolueth in the next words saying Now it was not written for his sake alone that it was imputed to him but for vs also to whom it shall bee imputed if wee beleeue on him that raised vp Iesus our Lord from the dead who was deliuered for our offences and was raised againe for our iustification If therefore Abraham had a speciall and particular faith then euery true Beleeuer hath the like faith in him But Abraham had a speciall and particular Faith for first he beleeued in God secondly hee beleeued in God especially concerning the promise the substance whereof was Christ. This Faith was imputed to Abraham for righteousnesse If it had not been Abrahams speciall Faith how had it beene imputed to him for righteousnesse It was Abrahams peculiar proper owne Faith looking with open eyes vpon the promise of God which promise was Christ whose day Abraham though a farre off saw and reioyced which was imputed to him for righteousnesse Thus it is with euery true beleeuer whose owne speciall cleare Chrystall-ey'd Faith beholding and applying Gods promise in Christ is particularly imputed to him for righteousnesse This the Apostle concludes in generall from the example and instance of Abraham and makes it the common case of all true Beleeuers saying Rom. 4. 5. To him that worketh not but beleeueth on him that iustifieth the vngodly his Faith is counted for righteousnesse This beeing so cleere a Conclusion what neede we adde further testimonies Christ himselfe said to Thomas when he confessed and said My Lord and my God Thomas because thou hast seene me thou hast beleeued blessed are they that haue not seene and yet haue beleeued Where note two things first Thomas his Faith in applying Christ to himselfe saying My Lord and my God and secondly Christs deduction shewing the same Faith to be in euery true beleeuer the property of which Faith is to apply Christ to himselfe as Thomas did and to say with the voyce of faith confessing Christ in his death and resurrection