in all succeeding ages God himself with his owne hand did first write in tables of stone the words of the Decalogue Next after this he gaue it in charge vnto Moses that he should afterwards write and record all things which hee receiued at Gods owne mouth and that the people of God might be assured that the bookes of Moses came not by mans will but were giuen by diuine inspiration the Lord sealed 2. Tim. 3. 16 and testified these writings to be his heauenly oracles by manie great wonders before they were written when they were written and after they were written And Moses wrote the Word of both couenants of both I say Legall and Euangelicall but whereas he gaue but as it were the first lineaments of the Euangelicall couenant he set forth the Legall couenant clearely and in full measure For the legall couenant in the bookes of Moses is cleerely recommended and vrged but the Euangelical more darkly set before vs. For which cause all the doctrine of Moses is said to be legall The Law came by Moses Ioh. 1. After Moses God stirred vp his Prophets whose writings also he confirmed with his great miracles and gaue them great authoritie yet were they not to set forth any thing diuers or contrary to the doctrine of Moses and the Patriarches nor to publish any thing but what was grounded in the bookes of Moses but by diuine reuelation they did ad more cleere interpretations as the morning starre of the new testament did more neerely approch These holy men wrote the summe and chiefe heads of their doctrine euen so much as God himselfe thought meete to be reserued for posterity And these records being written were laid vp with the holie books of Moses which were kept in the side of the Arke Iosh 24. 26. Finally after the incarnation of Christ the Euangelicall doctrine or the Gospell first beganne for certaine yeares to be deliuered by voice and to be preached by Christ himselfe and then after by his Apostles And lastly the same was written by the Apostles The works of Gods law and nature are commanded in the bookes of the new Testament And the verie moral law is expounded by Christ himselfe freed from the leauen and corruption of the Pharisees but the works of the law and nature are not recommended to the end that by them men might be iustified and saued but they be commended either to prepare men to intertaine grace offered or to quicken them to proceed and grow in grace receiued as is before shewed Againe the works of regeneration be commanded not for iustification but as testimonies of that iustification which is by faith and of thankfulnes vnto God for which cause so soone as the Apostle hath taught the doctrine of faith he descends to the works of the lawe teaching men that their life and conuersation must be worthie that high calling whereunto we are called in Christ Iesu See Ephe. 4. 1. 1. Thess 2. 12. But faith in Christ is that which is principally required in all the books of the new Testament And thus farre generally of the written word of the couenant CHAP. VII The number of the controuersies which are concerning the written Word and of the first controuersie whether the Scripture be the word of God THere be two kinds of controuersies concerning the holy Scripture The first kind is of such controuersies as bee more essentiall that is which concerne the very essence if I may so speake or being of the Scripture The second kind is of those controuersies which bee more accidentall and doe not so neerely concerne the essence of the Scripture Of the first kind there are ten controuersies or questions the first is Whether the Scripture Propheticall and Apostolicall bee the word of God The second is How it may appeare that this Scripture is Gods word The third is Of the antiquitie of it The fourth is Of the perspicuity or cleerenes of it The fift is Of the simplicitie or plainnesse of it The sixt is Of the viuacitie quickening power or life of it The seuenth is Of the simple euident necessitie of it The eight is Of the perfection sufficiencie thereof that it is sufficient and perfect in it selfe without all vnwritten verities or traditions whatsoeuer The ninth is Whether the Scripture may bee the iudge to determine all controuersies The tenth is Whether the Scriptures Propheticall and Apostolicall must haue the chiefe place of excellency and be in authoritie aboue the Church As for those eight controuersies which follow the two first they are touching the properties of the holie Scripture and these when we shall haue proued that the Scripture is Gods word will appeare euidently for they are necessary consequents of that Theoreme For grant we this that the Scripture is Gods word then these things must follow necessarily first that it is most ancient secondly most cleere thirdly most simple or pure fourthly most powerfull fiftly most necessarie sixtly most perfect seuenthly the greatest best iudge of all controuersies without exception eightly most excellent But for as much as the aduersaries denie these eight properties therefore as is a foresaid there is of euerie one of them a speciall controuersie We are then to handle these controuersies in order and first of that which by due right naturally is to haue the first place Whether the Scripture be the word of God The Aduersaries graunt generally that the holy Scripture is the word of God but when they are brought from the generall to a speciall they break from vs. To speake more plainely the word of God at this day is twofold in the Church of God 1. immediate 2. mediate I call that the Gods written word immediate word of God which doth proceede immediately out of Gods owne mouth and that I call mediate which the Lord speakes by his preacher or Minister We hold then and auouch that the holie Scripture is that immediate and primarie word of God and to bee vnto vs in steed of that first immediate and liuely voice of God himselfe yea that it serues vs in place not only of that liuely voice of God but also of the secret and insearchable mind of God and of Gods vnspeakeable mysteries Our arguments are these 1. For that this is the verie will of God They haue Moses saith he and the prophets that is the bookes of Moses and the Prophets Luk. 16. 29. 2. If we had nothing to supply the defect of the liuely voice of God then doubtlesse our state were worse then that of the old Church of the Iewes which had the oracles of God but it is against all light of reason so to Rom. 3 1. 2. affirme 3. Our third reason is this The first ground of our faith must be either the liuely voice of God or the verie mind and counsell of God or something to supply the want of Gods liuely voyce and of the secret mind of God which must also be
and to vs most manifest it followeth according to their iudgement that it yeelds light vnto the Scripture not only in respect of vs but also in respect of the Scripture it selfe yet is it in verity but a certaine secondary Scripture and a certaine secondary voice For as they auouch it the voice of the Church is as Gods owne voice sounding from heauen seruing to confirme the voice of the Scripture which now is but mans voice only and to ratifie and make authenticall the very Scripture as being written but by certaine Scribes and published onely by the hands of men This must bee the consequent of their principles or conclusion of their premisses albeit other men be of another iudgment As for our selues like as we denie the conclusion which they inferre vpon the former principles so we reiect also their very principles For we denie refuse their first ground to wit that the voice of the Church is to be accounted the liuely voice of God himselfe and that the Scripture written in the heart of the Church is to be accounted for that scripture which was written by the very finger of God And we affirme that the only propheticall and apostolical scripture is to be esteemed as the liuely voice of God we auouch it I say that this Propheticall and Apostolicall scripture only serueth vs in steed of that scripture which was written by Gods owne finger We adde also that the sacred Scripture is vnto vs a booke of reuelation of those diuine mysteries which were hidden in Gods owne breast from eternitie for this is the very will of God that we attend on him speaking in the scripture as it were in his owne liuely voice They haue saith he Moses and the Prophets Luk. 16. vers 29. that is the bookes of Moses and the prophets And God will not haue this scripture in no lesse account then that scripture which hee wrote in times past with his owne finger in tables of stone The voice of the Church I meane the true Church not the lying papisticall synagogue is but as the voice of the handmaide or as the voice of a crier which is to publish and to proclaime that voice of God full of excellencie speaking in the scripture But the scripture in the heart of the Church that is the Maximes of Gods truth written in the hearts of the faithfull they be nothing els but a certaine secundarie scripture taken out by the holy ghost out of that primarie and most sacred scripture and ingrauen in the minds of men For how much think you of that ful measure of the Propheticall Apostolicall scripture is there taken forth and ingrauen in our minds I say that if all mens hearts were bound together yet all they could not comprehend all those things fully and perfectly which be recorded in the Propheticall and Apostolicall scriptures For the catholicke Church so long as it is conuersant on the earth is not capable of al that light which shineth in the sacred scriptures of y e apostles the prophets Let their first principle be thus beaten downe and their Corolatie or second conclusion to wit that the voice of the Church is most manifest both in it selfe and vnto vs will fall to the ground of it owne accord and so both principles being shaken their conclusion which they inferre is of no strength to stand but must fall away CHAP. IX Of the first proprietie of the sacred Scripture WE are now to proceed and to make it manifest that the holy scripture is of greatest antiquitie and this is the first proprietie The 1. propriety of the scripture most ancient before ascribed to the Scripture Here first we be to find out the diuers acceptations of this word Scripture This word Scripture may be taken either for the matter onely and Acceptation of the word scripture the very substance which is contained in the words and letters or not only for the matter and substance but also for the verie writing it selfe or the forme wherein that substance is expressed and set before vs. Now if by this word Scripture ye vnderstand the verie substance it selfe it is without all controuersie that the Scripture is most ancient because it is the substance of those diuine oracles which not only Patriarches and Prophets haue spoken but also God himselfe vttered which things also were hidden in Gods mind from eternitie But if yee vnderstand by this word not onely the substance but the very writing and in this respect also the scripture may be said to be most ancient For as touching the Propheticall and Apostolicall scriptures in respect also of the writing and manner of reuealing of them as wee said often before it is Gods will that we so esteeme them not onely as the liuely voice of the Prophets and Apostles nor onely as the liuely voice of God himselfe or as a booke written with his owne hand as the Decalogue was set downe with his owne finger in tables of stone but also that we so accept them as the very mysteries and if I may so speake as the verie diuine notions which were ingrauen in Gods owne mind from eternitie To cleare this point a little The veritie kept secret in Gods mind from eternitie was in time manifested manie wayes or in diuers formes for it was reuealed partly by the liuely voice of God himself partly by the voice of the Patriarches Prophets and Apostles to passe by Angels in silence and partly also by the scripture which was written by the Prophets and Apostles The liuely and immediate voice of God did cease long since neither haue we that copie which God himselfe wrote the Patriarches How to esteem of the written word of God also the Prophets and y e Apostles haue ceased to speake the writings only of the Prophets and Apostles remaine to this day Wherefore this we hold as necessary vnto faith that we accept these writings or books first in steed of the liuely voice of the Prophets and Apostles 1 Next in place of the liuely voice of God himself 2 Thirdly of the Scripture written with Gods owne finger 3 Fourthly and lastly as that holy veritie and diuine mysteries 4 which are recorded in Gods owne breast which Oracles being simply without comparison of greatest antiquitie it is very manifest that the Propheticall and Apostolicall scripture is after a sort most ancient For what may be auouched of the liuely voice of God himselfe or of the Oracles of his mind the same in some respect may be said of the scripture supplying vnto vs their defect For Substance of the scripture simply most ancient if I may truly say in some sort the scripture is the liuely voice of God himselfe doe I not as truly speake also in like manner the scripture is most ancient for as much as the voice of God is most ancient But it shall suffice vs to commend the antiquitie of scripture to
now auouch to be only the sacred Scriptures of the old and new Testament Wherefore we plainly conclude the Scripture is most necessarie The Aduersaries oppose themselues against this assertion as against the former and they denie that the scripture is simply necessarie it is necessary say they that is it is profitable or commodious for the well being of a Church but is not so necessarie for the being nor no such thing as without which the Church can haue no being And for this cause do these men denie the necessitie of the Scripture that they may open the doore to their authoritie and traditions that is to their owne dreames which they say be simply necessary and preferre them before the scripture They are easily answered by the rules before set downe For if by scripture they vnderstand the substance of the scripture it cannot be denied that the scripture is simply necessarie but if they vnderstand not the substance onely but also the verie writing in this respect also we haue shewed it by cleere demonstratiō that the scripture is simply necessarie for that it is vnto vs in place of y e liuely voice of God himselfe Wherfore their assertion is false howsoeuer they take this word Scripture either in this sense or the other But they say the Church wanted the scripture neere two thousand yeares all which time religion was preserued by tradition only Therefore the Scripture is not simply necessarie I answer If you vnderstand by Scripture the verie substance of the couenant then your argument followeth not for the substance of the scripture was in those verie traditions whereby the Church was edified and kept But if by this word ye vnderstand the verie writing then I grant the scripture was not extant so manie yeares and I say that it was not then necessarie for that then the liuely voice of God it selfe was heard If they conclude that because it was not then necessarie therefore it is not now necessarie or that it was not necessarie after that God had commanded it and after that it began to be extant surely the consequence is very euill for as ages and times haue changed so diuers formes of reuelation were necessarie Or we may more briefly set downe this controuersie in this forme THe scripture is necessarie not onely for the well-being as Popish Schoole-men speake but also for the being of the Church Et hactenus est simplex necessitas And this necessitie is in respect of time only for there was not a necessitie of the scripture in all ages I vnderstand The word written not necessary in all ages Heb. 1. 1. 2. by the word Scripture not onely the substance of the written word but also the manner or forme of reuelation but this simple necessitie must bee auouched of the substance and forme of reuelation in diuers respects For the scripture as touching the substance of it was necessarie to the Church in all ages but in respect of the manner of reuealing the same it was necessarie for a certaine time only to wit vntill it seemed good vnto Almightie God to teach his church by the scripture ARG. 1. For the Lord God had not giuen his Church the Scripture if he had not thought it necessarie euū for the being of his Church ARG. 2. The liuely voice of God was necessarie in the time appointed for it ergo the Scripture also is necessary in the time the Lord hath decreed for it for there is but one and the same reason of both ARG. 3. It is necessarie that Gods will be reuealed and communicated to the Church at all times in one forme or other either by Gods own liuely voice or by writing or by both but now the liuely voice of God hath ceased therefore now the word written is necessarie The aduersaries deny this absolute necessitie moued hereunto with these arguments following First from Adam to Moses there was no Scripture Ergo. I answer the Lord God thought it not necessarie for all that time But when as the Lord himselfe began to write and that the 2. Pet. 1. 18. 19. 21. holy men of God were acted and moued by the holie Ghost first Prophets then Apostles then the Scripture began to be necessarie euen simply necessary ARG. 2. From Moses vnto Christ Iob and his friends both beleeued and were saued without the Scripture I answer It is most like these also read the scriptures as may appeare by the Eunuches story Act. 8. Next I answer that so manie as were called without the visible Church God dealt with them in an extraordinary manner ARG. 3. They did more attend the traditions of the Fathers then the written word euen in the second age I answer this is false ARG. 4. In the third age there was no scripture of the new Testament extant for a long season Ergo. I answer the Apostolicall scripture beganne not long after Christ Next all that time I grant it was not necessarie but when the Apostles were dead and when their liuelie voice ceased then began it to be necessary CHAP. XIIII Of the sixt propertie of the Scripture and the eight controuersie THE Scripture is perfect containing in it all things necessarie for faith and manners not onely sufficiently but also abundantly for this is the perfection which heere wee doe auouch The sense then of the Proposition is this This kind of reuelation containes all things c. The proofe is this Argument 1. The liuely voice of God contained all articles or instructions concerning faith and manners Ergo so doth the Scripture The reason of the argument is euident for that nothing in respect of substance was spoken by that liuely voice which is not recorded in the Scripture ARG. 2. If the Scripture contained not all things necessarie perfectly then euill were the condition of our Church and of our time which heareth not the liuely voice of anie man speaking by diuine inspiration nor of any prophet or Apostle ARG. 3. The religious and such as be taught of God haue an holy experience of the sufficiencie of the Scriptures and of the fulnesse of it Adde to these arguments these diuine testimonies Deut. 4. Ye shall not ad to the word that I speake c. Reuel 22. If anie shall adde to these things God shall Vers 18. adde vnto him the plagues which are written in this booke Albeit these sayings are to bee vnderstood properly of particular books yet the same reason serues for all books of the canonicall scripture and surely the reason binds more strongly for if we may not ad to particular books how much lesse is it lawfull to adde to the whole Canon Prou. 30. Thou shalt ad nothing to his words This seemes to be vnderstood of the whole Scripture Matth. 28. Teaching to obserue all things which I commanded you Gal. 1. 8. If we or an Angell from heauen shall preach vnto you another Gospel or otherwise then that which we haue preached vnto you
the Church is one The aduersaries withstand this conclusion and infring it with these arguments First the scripture is not written in mens hearts with the finger of God neither is it the primary voice of God Secondly the scripture is of no antiquity Thirdly it is obscure Fourthly ambiguous c. Bellarmine ads more to these of which ye may read in him They conclude that the voice of the Church is the principall and proper voice of the holy Ghost as he is the Iudge of controuersies Their proofe is this The scripture is written in the heart of the Church with Gods own finger this is the primary voice of God And whatsoeuer excellency wee doe ascribe to the scripture that they attribute to their owne Church which is nothing els but a den of theeues And that the spirit being this great iudge is not bound to one sort of men as those of the Ecclesiasticall function the Pope and Councels as they speak but doth performe this office without all respect of persons in whom and by whom soeuer it seemeth good vnto himselfe this is manifest first for if the holy Ghost be not the Iudge both of the very context of the scripture whether it be Gods word and of the interpretation of scripture if he be not I say in man himselfe assuredly there can be no faith For the spirit only begetteth faith in mans heart Secondly the holy Ghost executeth his other offices freely in by any man therefore so may he this function of iudging What is meant by iudging in the holy Ghost For I demand what els is it to iudge but to inlighten to teach that the scripture is giuen of God by inspiration and that this is the naturall sense of this scripture Thirdly the same we be taught by our experience for we find it true by experience that he doth freely iudge in and by whom it pleaseth him Testimonies of scripture proue also this assertion 1. Cor. 12. 11 And all these things worketh euen the selfe same spirit distributing to euery man seuerallie as he will And Esay 54. All thy children shall be taught of God Ier. 31. I will write my lawes in their harts The aduersaries impugne this truth of God with some argumēts of their owne of which ye may reade in Bellarmine And these men binde the holy Ghost to the Pope and to councels confirmed by him which point our men impugne also refute with many arguments of which this is one that of their conclusion this must be the consequent that the Pope and his councels must be aboue the scriptures which thing is absurd to be graunted See more arguments of this subiect in their disputations CHAP. XVI Of the eight propertie and the tenth controuersie LASTLY we auouch that the sacred scripture is of highest authority excellency and 10. Propertie dignity on the earth Here againe by this word scripture we vnderstand both the substance of it and the writing And here wee meane it hath such excellency as makes it most worthie of credit and whereby also it gaines authority and estimation to the Church For which cause the Church is called the Pillar and ground of truth 1. Tim. 3. 15. And it hath many other titles which are giuen to it often in the scriptures This is prooued by the former demonstrations as these The scripture is the word of God it is most perspicuous it is most pure and simple c. Ergo. The aduersaries vary in iudgment touching this authority of Scripture For some of them detract from this soueraigne authority of it affirming that of it selfe it is not authentical but takes authoritie and estimation from the Church Of this minde are these Eckius in Enchiridio Pighius in his booke de Hierarchia and one Hermannus an impudent Papist he with a black mouth auoucheth it that the scripture is of no more validity without the testimony of the Church then AEsops Fables c. Others more late writers and more subtile say that the scripture hath authoritie in and by it selfe and is authentical but not to vs before the church approue it and ascertain it to be so Of this iudgmēt be these Bellarmine Coclaeus Canus Stapleton Canisius c. They which speake thus that the written word of God is not authenticall to vs before the iudgment of the Church be manifested these men I say haue this meaning that we bee not bound to beleeue that the Scriptures bee authenticall before the iudgment of the Church be past of it and that we sinne not at all if wee beleeue them not before the definitiue sentence of the Church But we hold this to be false also to say that the scripture is not to vs authenticall without the authority of the Church For it is the holy Ghost that teacheth euery man to know beleeue that the scripture is authenticall and hath soueraigne authority in it selfe And this he teacheth not by any externall meane How the holy Ghost teacheth vs what authority the scripture hath first but by the very sacred scripture by which alone he properly breeds faith in our hearts to beleeue and apprehend this truth of God And so we resting on this illumination of the holy ghost teaching vs by the scripture that this is the excellencie and authority of the scripture doe beleeue this to be so albeit the whole world did oppose it selfe against vs. And thus farre of the more essentiall questions concerning scripture CHAP. XVII Questions more accidentall concerning the holy Scripture and first of the bookes wherein the same is contained THE first question is concerning the books of holy scripture These bookes are commonly called for the excellency of them The Bible The Bible as it is commonly receiued and caried in hands containes in it two sorts of books the first is of books Canonicall and the second is Apocryphal Regular or Canonicall bookes are such as giue rule and direction touching faith and manners The bookes of Moses are the first Canon or president sent from God First Canon which may not be iudged or tryed by any other externall Canon whatsoeuer For there was no booke extant before the books of Moses The authoritie of the writer so holy and the euidence of the spirit so powerfull and the holinesse of these books to passe by other arguments so great hath gained these books this high estimation and authority in the Church The books of the Prophets make vp the second Canon which bee adiudged canonicall Second Canon by that externall Canon of the Mosaicall books by which they were examined Next they were and are discerned of such as be taught of God inwardly by the holy Ghost by the great euidence of Gods spirit which is manifested in them both in words and matter The third Third Canon Canon are the Apostolical books of the New Testament which are adiudged and approoued as Canonicall partly by the Canonicall books of Moses partly by the
beene heard anie liuely voice either of God or of anie extraordinarie man A. None at all Q. Do you gather by these things which you haue spoken concerning the causes of the continuance of a liuelie voice in the Church what was the vse of it heretofore in the Church A. Yea truly for the vse of it was first in respect of the Church it selfe to giue it instruction while it was yet so small for place and so young in knowledge next in respect of reuelation to deliuer it from time to time more cleerly and euidently vnto the people Q. By this vse of a liuelie voice which you haue here mentioned it seems that this kind of ruelatiō which was by a liuely voice was the more simple and the more familiar and the more imperfect and therefore the more fit for persons and things that were of like imperfection A. It is euen so as you haue said Q. Hitherto I haue heard you speake concerning a liuelie voice now I would heare something of you concerning the subiect of it what say you then was taught all that time by a liuely voice A. In al that time and in euery age the selfe same and the whole truth of God was deliuered by a liuely voice The subiector master of the liuely voice Q. Wherefore then said you that the perfect manifestation of that mysterie of godlinesse was not accomplished till the Apostles time A. By that fulnesse perfection I vnderstood not the substance of the doctrine it selfe but the quality that is the clearenesse of one and the same doctrine For the mysterie of Christ was in the Church and was manifested in some measure from Adam vnto Christ and the Apostles but if the comparison be made of times it may be said to be shut hidden in all ages before the comming of Christ Q. Was the paritie of the heauenlie doctrine sufficientlie conserued and kept by a liuely voice A. The historie shewes plainely that the doctrine deliuered by liuely voice was often corrupted and adulterated Q. How then was it restored It seemed good to God afterward by new reuelations to restore the puritie of his word decayed to conserue and keepe it and to giue a more full declaration of it Q. Was the puritie of doctrine sufficientlie preserued and kept so A. Not so verily and therefore it seemed good to God at length to adde hereunto the written word Q. Are there no other causes of writing the holie Scriptures A. There are for first the condition of the Church required that the Scripture should be added vnto the liuely voice and next the measure also of reuelation Q. Why the condition of the Church A. Because at length in Moses time the Church began to be both in place more large as being spred throughout a whole nation and to grow greater and riper in yeares for the time from Moses vnto Christ was as it were the time of the midde age or young yeares of the Church Q. What then A. The written word therefore was first in respect both of place and ripenesse of age for both a whole nation is more easily taught by writing then by voice and the age which is more ripe is more capable of that doctrine which is deliuered by writing that is by that kind of reuelation which is not so familiar and simple and by writing doth more easily conceiue any mans meaning Q. Why doth the measure of reuelation require the written word A. Because whereas before Moses the reuelation of the mysterie of godlinesse was small and very obscure it seemed not good to the Lord to cause it straight waies to be written to the intent it might be kept for posteritie But when in Moses time the Reuelation began to bee much more cleare then before then it seemed good vnto God to commit it to writing to the intent it might be reserued and remain for those which should come after For that which is more perfect and full that wee are to write to this end that it may remaine both for vs and our posterity but that which is more imperfect that we doe not esteeme worthy the writing or to be reserued vnto posterity Q. Before you go anie further I would haue you declaare vnto me the ages of the Church where of you haue so oft made mention A. I will so do Q. How manie ages then say you are there of the Church A. Three the first was from Adam vnto Moses which was the infancy and childhood of the Church the second from Moses vnto Christ which was the youth or middle age of the Church the third from Christ and his Apostles euen vnto the end which may be called the ripe age of the Church if it be compared with the ages past for otherwise we are not men growne vntill we bee gathered together with Christ our head in heauen Q. Do you meane then that God had respect alwaies of these three ages in his proceedings with his Church A. I meane so indeed for that I may so speake hee hath tempered these three things proportionally to these three ages of the Church to wit first the measure of reuelation secondly his holy Spirit thirdly the manner of reuelation Q. Declare I pray you more particularlie what you haue said A. To the infancie and childhood of the Church he gaue the least measure of reuelation to wit first the first principles of religion onely Secondly the least measure of the holy Spirit to wit that which was proportionable to the reuelation Thirdly one onely kind of reuelation which was by liuely voice as being the most fit for the instruction of infants and of such as were weake in the faith Q. I vnderstand what you saie concerning the first age of the Church now I would haue you speake concerning the middle age which you call the youth of it and to applie these three things mentioned to it in like manner To the middle age of the Church he gaue first a greater measure of reuelation Secondly so to speake a greater portion of the holy Spirit Thirdly a double kind of reuelation the liuely voice and the Scripture The liuely voice I say because as yet it was but weake and the written word because it was in age better growne and so more capable in some sort of the word written for God hath tempered these two kinds of reuelations together and of both hath made a middle kind of reuelation according to the time and age which wee call the middle and as it were the temperate age Q. You haue spoken of the first second age of the Church now I pray you speake of the third A. To the third age of the Church which I call the manly or ripe age he gaue first a full measure of reuelation Secondly a most plentifull effusion of the holy Ghost Thirdly both those kinds of reuelation and that now truly containing a full and perfect reuelation hee taught it by liuely voice for a certaine
the mind enlightned in knowing God in Christ of the will sanctified in imbracing and apprehending God in Christ And here the principall agent is that verie Spirit of Christ who after the first grace and creation abideth and dwelleth in vs not idle but euer working some good in vs and by vs. The second agent working with Gods holy Spirit is the very soule of man or rather the new man or the new creature in the soule and all the faculties thereof By this the holy Ghost that so I may speake knoweth God or otherwise to speake the same to know God the holy Ghost vseth the new creature in man and by this the holy Ghost doth embrace and apprehend God in Christ Thus speakes the Apostle Rom. 8. The holy Ghost saith hee maketh intercession for vs with sighes which cannot be expressed Obserue here how he ascribeth this action of sending forth sighes vnto the Spirit as to the principall agent In this second grace which is the action or worke of faith we stand not as meere passiuely but being moued by the holy Ghost we worke our selues as being stirred vp to beleeue we beleeue and in a word we worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Gods Spirit working in vs. The Aduersaries say this second grace in faith is an action of free-will when as we by our own free-will dispose and prepare our selues to a iustifying grace in beleeuing in hoping in repenting In this action they say not the holy Ghost is the principall agent or any motion to vse their owne word of the Spirit but free-will it selfe which as they say goes before whē as that motion of God working together with their free-will must follow after They speake not a word here of Gods Spirit either in the first or second grace who works effectually in both as is aforesaid but in steede of the holy Ghost they talk of I know not what motion standing without and knocking at the doore They say this motion stirres vp free-will they say it worketh with free-will when it worketh and prepareth vs vnto the grace of iustice or iustification This their doctrine is strange it sauoureth not the holie Scripture of God nor the phrase of Scripture Thus farre of Gods grace in faith or of the second part of our calling and of the two speciall branches of it Next in it we are to consider of the points or conditions before noted which are the verie same with those in our calling afore-going To this second part of our effectuall calling referre the doctrine of faith which in verie truth is the same with it Hope loue and repentance follow faith and Free-will is a common place in diuinitie subalterne or to bee referred vnto that of Repentance CHAP. II. Of the word of God or of the couenant in generall and of the couenant of workes in speciall THE common place in religion which is concerning The common places of religion how they follow in order Gods word or couenant is to be referred vnto this of our effectuall calling as to a most generall heade next follow these points of sinne and of the miserie of mankind thirdly that of faith then follow hope loue and repentance Now therefore we are to speake of the word or of the couenant of God hauing first set down this ground that all the worde of God appertaines to some couenant for God speaks nothing to man without the couenant for which cause al the scripture both old and new wherein al Gods word is contained beares the name of Gods couenant or testament The couenant of God generally is a promise vnder Couenant defined some one certaine condition And it is twofold the first is the couenant of works the second is the couenant of grace Paul Galath 4. vers 24. expresselie sets downe two couenants which in the olde Testament were shadowed by two women as by types to wit Hagar the handmaide and Sarah the freewoman for saith he these be those two couenants Let vs then speake something of these two couenants and first of the couenant of works The couenant of workes which may also be called a legall or Couenant of works the first ground of it natural couenant is founded in nature which by creation was pure and holy and in the law of God which in the first creation was ingrauen in mans hart For after that God had created man after his owne image pure and holy and had written his law in his minde he made a couenant with man wherein he promised him eternall life vnder the condition of holy and good workes which should be answerable to the holinesse and goodnesse of their creation and conformable to his law And that nature thus beautified with holinesse and righteousnes and the light of Gods law is the foundation of the couenant of works it is very euident for that it could not well stand with the iustice of God to make a couenant vnder condition of good works perfect obedience to his law except he had first created man pure and holie and had ingrauen his lawe in his hart whence those good works might proceed For this cause when he was to repeat that couenant of workes to the people of Israel he first gaue the law written in tables of stone then he made a couenant with his people saying Doe these things and ye shall liue Therefore the ground of the couenant of works was Note not Christ nor the grace of God in Christ but the nature of man in the first creation holy and perfect endued also with the knowledge of the law For as touching the couenant of workes there was no mediator in the beginning betweene God and man that God should in him as in and by a mediator make his couenant with man And the cause that there was no need of a mediator was this that albeit there were two parties entring into a couenāt yet there was no such breach or variance betwixt them that they had neede of any mediator to make reconciliation betweene them for as for the couenant of works God made this couenant with man as one friend doth Note with another For in the creation we were Gods friends and not his enemies Thus far of the grounde of the conant of works The thing promised in the couenant of works is life eternall first not righteousnes for that man in his creation was euen then iust and perfect by that original iustice as they call it vnlesse you will say that the righteousnes of works was promised in that couenant for which righteousnes sake after that man had wrought it God would pronounce and declare him to be iust For we are to vnderstand that in this couenant there is a double righteousnes the first is that originall iustice which is nothing else but the integritie of nature in that first state of man This iustice out of all doubt is not promised in the couenant of works for it is the ground of it The
record of man as Christ himselfe testifieth 10. 5. And thus farre of the 1. controuersie CHAP. VIII How it may appeare that the scripture is the worde of God THE second controuersie is by what argument may it appeare that the scripture is the word of God Like as then the first question was this whether the Scripture bee Gods worde So the question in hand is this how and by what euideÌ„ce this may appeare that the Scripture is Gods word To this I answer on this manner That we haue no need simplie of any other light or of any one speciall euidence to demonstrate this matter but that very light which is in the Scripture For the Scripture being the first and immediat word of God is of authoritie sufficient in it selfe * Scriptura est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so likewise of it selfe mâ—st cleere and euident and the onely cause of al that light which is in the Church and in the harts of men For like as the light of the sun is not perceiued nor to be seene by meanes of any S. other light for that it so far exceeds al other bodily external Note light So that spirituall light of the Scripture hath no need in it selfe of any other light to set forth the same for that of all spiritual lights to inlighten the mind withal it is the most bright and most beautifull in the world But whereas euidences and demonstrations be here demanded for the proofe of this matter to confirme the Scripture to be Gods word that is to be the very light the cause of this doubtfulnesse is in our selues for that we be so bleere-eyed and so blind by nature Wherefore the arguments which are brought for this purpose ad no light to the light of the Scripture which is of it own nature so cleere and can not be made to shine more bright by any additioÌ„ but al serue to this end to make that thing manifest vnto vs which is most euident in it selfe and that our eies may be opened to see that most ful and most glorious light of the sacred Scripture that is to behold the diuine maiestie of God shining bright and speaking S. vnto vs in the holy Scripture Like as if a man were to proue to a blinde man that the Sunne did shine hee would not produce arguments to commend the excellencie of the light of the Sunne but rather prouide such things as whereby if it were possible he might open the eies of the blind that with his own eies he might looke on the glorious light of the Sunne Wherefore in a word whatsoeuer arguments men aske of vs to demonstrate the light of the Scripture they ought not to be demaunded because of any defect in the Scripture but in respect of vs because we bee so blind hauing neede of all arguments and helpes euery way to open our eies that our sight may be quickned to behold this glorious light The arguments and helpes whereby our eies may be opened to behold the light of the Scripture or God speaking and shining in the Scripture these arguments I say which the godly and learned vse for this purpose be not of one sort but many in number But if the holy-Ghost speaking in the Scripture doe not first of all inspire our Eph. 1. 16. 17. minds opeÌ„ the eyes of our vnderstanding for he alone can do it assuredly it is but lost labor to speak of any other argument or help if we be not taught of God and by his Esay holy spirit all other meanes shall profit vs nothing at all Wherefore the first most principal cause to effect this y t we may behold the light of the Scripture so bright in it selfe must be the holy ghost teaching vs inwardly in our hearts and opening our vnderstanding that we may behold that light of the Scripture and may acknowledge the voice of God and of Christ himselfe speaking in the Scripture And the holy Ghost also himselfe in this work giues no new light to the Scripture which is cleere and glorious in it selfe as is aforesaid but inlightens our minds to this end that we may see the great light of the sacred Scripture Againe the holy ghost in this great work of our illumination effecteth it by certaine meanes instruments whereby it pleaseth him to work in our hearts and minds The meanes which the H. G. vseth for this worke are of two kindes The first is internall the second is externall The inwarde meane is in the very Scripture it selfe the outward is without the Scripture The internal meane is the principall organ or instrument of Gods spirit in this work and it is that verie light which shineth in the Scripture The holy Ghost then doth first of al open How the holy Ghost first teacheth vs to know the Scriptures the eies of our vnderstanding by the light of the Scripture to discerne that light of the Scripture so bright in itselfe and so vnknowen vnto vs. And hee cleereth our vnderstaÌ„ding to see the light of the Scripture by the verie scripture it selfe and by the light of the scripture manie waies For partlie hee effecteth this by producing 1 certaine testimonies of Scripture which plainly testifie Inward meanes to see the light of the scriptures of this great light of the Scripture and of God speaking in the Scripture as that place al Scripture is giuen by diuine inspiration 2. Tim. 3. 16 partly by suggesting into vs that we obserue the spirituall matters which are 2 therein described partly by admonishing that we note 3 the spirituall words whereby the same spirituall matters are expressed and set before vs partly by warning vs to 4 obserue the truth of the diuine oracles by the complement of the prophecies Againe he sets before vs the 5 beautifull harmonie of the Scripture in the old and new Testament the one sweetly testifying of the other And 6 heere he omitteth not the miracles which be recorded therein whereby the celestiall doctrine had in the beginning a confirmation Hee putteth vs also in minde of the Martyrs which sealed y e same truth with their blood as we read in the same Scripture By these meanes and such like the spirit teacheth vs out of the very Scripture that the sacred Scripture is Gods word by cleere euidence manifesting that great excellent light which is in the Scripture Ad also vnto the aforesaide meanes the worth and holinesse of those men which wrote the Scriptures as the same is testified and recorded in the Scriptures And this is the internall and principall meane and instrument of the holy Ghost whereby he teaceth vs breedeth faith in our hearts whereby we be certainly perswaded that this Scripture is the very word of God There are also other meanes without the Scripture Externall meanes to proue the scripture to be God word whereby the Spirit proueth the same thing as the
constancie of the Martyrs which daylie seale with their blood the truth of this heauenly doctrine the persecution raised by the enemies of the Church against it the enmitie of Sathan against it and the preseruation of the diuine oracles of God vnto our times and to be short the testimonie of the true Church of God for it All these are without or beside the Scripture and giue vs a secundarie kinde of demonstration whereby the holy Ghost worketh also as it pleaseth him and openeth the eies of our vnderstanding inlightening vs to see and heare God him-selfe speaking and shining in the Scripture But here we be to obserue that the holy ghost doth God rather by these meanes the testimonie of the Church and couersation of the saints prepareth vs to receiue the pretious faith not beget faith in our harts properlie and principallie by this second kinde of externall meanes for the proper and principall instrument of God to breed faith is the very word of God himselfe for it must be necessarilie either the liuely voice of God or the sacred scripture which serueth vs in steede of the liuelie voice of God himselfe but either prepares our hearts only to receiue faith afterwards Io. 4. 1. Pet. 3. 2. 3. wards by the word of God or to confirme the same in some sort beeing already ingendred in our hearts by Gods word For this cause this second kind of meanes sometimes is sent before the voice of God in the scripture whereby the holy Ghost otherwhiles makes mens minds ready to intertaine faith and grace offred This we reade of Augustine for he speaks it of himselfe I would not haue beleeued the gospell but that the authority of the Catholicke Church moued me thereunto by which words he meaneth that when he was a Manichee he was prepared by the authority and testimonie of the Church to beleeue the Gospell Afterwards notwithstanding the same holie spirit which thus prepared him by the testimonie of the Church I say the same spirit did beget faith in Augustines heart by the very scripture of the gospell whereby he did beleeue that the gospell was the verie word of God For this cause he speaks else where of himselfe And let vs follow them saith he which doe inuite vs first to beleeue that which we cannot behold Augustines wordes as yet that being strengthened by faith it selfe we may be worthie to vnderstand what we beleeue not by the relation of men but by the grace of God himselfe inwardlie confirming and inlightening our mindes So the woman of Samaria Io 4. as a member of the Church did by her kinde of preaching prepare the Samaritanes to the faith of Christ they hauing heard Christ himselfe said to the woman We beleeue no longer because of thy sayings for Io 4. 42 1. Pet. 3. 2. 3. Win them with your conuersation which are without the word we haue heard him our selues and know that this is indeed the Christ the Sauiour of the world By which wordes they plainely testified that they were prepared only by the womans testimonie to embrace the faith and that faith was ingendred in their hearts by the powerfull voice of Christ himselfe Wherefore it is cleere that sometimes this kind of meane and argument as is aforesaide goes before faith is begotten in the heart to prepare vs and sometimes this followes faith for confirmation And sometimes also this kinde of argument goes before faith and followes after it it goes before I say for preparation it followes after for confirmation For the spirit teacheth vs many waies applying himselfe to diuers men in diuers Note well Io. 3. manners as it seemeth good vnto himselfe and as mens infirmities do require And here we be to obserue that there is no absolute necessitie of this secondarie kind of argument which is externall and lesse principall to beget faith in vs. For it ought to suffice vs if the spirit teach vs onely by Gods worde but to helpe our weakenes the same spirit addeth the other secondarie kind of argument as Christ plainly teacheth vs Io. 5. where he sayth the testimonie of Iohn Baptist concerning him was not simply necessarie but that God so prouided to helpe their weakenesse and vnbeliefe ver 33. Iohn gaue testimony to the truth but I desire not the testimonie of man Neuerthelesse these things I speake that ye may be saued And that Iohns testimonie was but a secondarie argument only and that Christs owne record of himselfe was the first he sheweth plainly in the words following ver 36. But I haue a greater witnes then the witnes of Iohn for the works which the Father hath giuen me to finish the same works that I do beare witnes of me that the Father sent me And this is our iudgment concerning this argument whereby we proue the Scripture to be the word of God and our answere to the question wherefore it is so as we auouch it What the Papists thinke in this matter it is easily seene How the Papists proue the scripture to bee Gods word by their words and writings Their iudgement briefly is this The meane and principall argument and in a manner the only way with them to demonstrate the scripture to be Gods word is the testimony of the church not only the catholick as they speak but also those of their church which haue preserued the faith as they speake by contiall successions from the Apostles vnto our times and here they vnderstand principally the Popes who as they say succeeded Peter and his chaire These men will haue the Church the iudge and interpreter of all Scriptures from whose iudgement it may not be lawfull for any man to depart for an appeale to any other iudge And they ascribe this dignity prerogatiue to the testimony of the Church because they will haue the Scripture which is written in the heart of the Church to be the principall Scripture and that we account and esteeme of the voice of the Church as the very liuely voice of God himselfe as if God now spake first principally in his Church and by the voice of his Church If they will haue it so that the voice of the Church bee the primarie voice of God and the primarie Scripture of God it is euident that they deeme the greatest light we haue is to be found in the voice of the Church and the same to be most cleere and demonstratiue not only to vs but also in and by it selfe and therefore that this light inlightens the sacred Scripture not in respect of vs only but in respect of themselues also For which cause one of them hath said that the The blasphemy of Papists Scripture is of no more validity without the authority of the church then AEsops fables For the voice of the church being vnto them the primarie voice of God in all respects for as much as it is liuely and vocall and for this cause both by nature
readest thou saith hee and haue ye not read Haue ye neuer read How is it written Againe the Apostles of Christ for all their assertions bring proofe and testimonies out of the old Testament Apollos was a man mighty in Scriptures He strongly confuted publiquely the Iewes with great vehemency shewing by the Scriptures that Iesus was that Christ Act. 18. 24. 28. The men of Beraea receiued the word with all readinesse and searched the scriptures daily whether those things were so Act. 17. 11. Thus the primitiue Church and the fathers refuted heresies by the Scriptures To conclude this point most memorable is that worthy fact of Constantinus the Great who propounding the Bible to the Fathers assembled in the Nicene councell spake on this manner Here I set before you the writings Euangelicall of the Apostles and the sanctions of the auncient Prophets which can informe vs concerning the sacred law of God To beat back therefore the dint of the sword of the aduersarie let vs learne how to answer all obiections of the aduersarie out of the words which are giuen vs of God by diuine inspiration Lastly this I haue said that the Scripture is in it selfe liuely and vocall for as concerning deafe and dead men that is the naturall neuer taught of God vnto such I say it is but as deade mute Here the aduersaries blaspheme and reply saying that y e sacred scripture is but as a dead letter mute and not able togiue answere to any man not able to decide questions and controuersies in religion And contrarily they glory that the voice of the Church which proceeds from the Scripture as they speake which is in grauen by Gods own Spirit in the hearts of men they boast I say that this is vocall and able to answer the demaunders of all questions appertaining to saluation that this cannot be wrested nor peruerted but euer abides the same in al respects The answer to this calumniation and blasphemy is cleere of that which is before shewed for we made it cleere and manifest that the sacred Scripture is most liuely and vocall in it selfe And whereas controuersies are not so soone decided by the Scriptures the cause is not in Gods word but in men which be either so naturally blind and dull that they cannot heare vnderstand the Scripture speaking answering yea crying in their eares or they be so malitious and obstinate that they will not heare and vnderstand yea that they will full often against their owne conscience wrest the voice of the Scripture into another sense and that to their owne perdition Wherefore we conclude this point that the scripture is in it selfe 2. Pet. 3. and by it selfe most liuely and vocall And further we be to remember that to the end it may speake as a liuely voice vnto vs and to the end we may vnderstand it concerning all controuersies in religion we must vse the meanes before mentioned our very Grāmar Meanes to be vsed for the vnderstanding of the scripture is one speciall instrument for this purpose For our eies eares are opened by such meanes to vnderstand the Scripture and to attend vnto Gods voice speaking in the scripture if it shall seeme good to the holy Ghost to worke effectually by them in our hearts and minds If so be that the spirit worke effectually by the aforesaide meanes then the Scripture shall answer to all controuersies concerning faith and religion with a more cleere liuely intelligible and distinct voice then all the men in the whole Church shall answer who can auouch nothing sound and certaine vnlesse first they haue receiued it from the mouth of the Scripture and answer in the verie words of the scripture For whereas these men say the voice of the Church is liuely and vocall heard of all men and cannot bee peruerted and wrested To this I answer first that the voice of the Church as is aforesaid doth depend on the voice of the scripture Next that the voice of the Church is subiect to errours and change so that they may this day answer one thing and to morrow another and this serues no better in a manner then a Lesbian rule to decide controuersies concerning faith religion As for the church of Rome they haue so long and so corruptly answered concerning faith and religion that they haue caried the world from the truth to lies and errours and infinite heresies that there is now no cause wherefore these men may so put forth to sale the voice and sound of their Church which is become so corrupt and adulterous CHAP. XIII Of the fift property of the Church and of the seuenth controuersie NOw it resteth that we proue that the sacred Scripture is simply most necessarie Here then I say that if by Scripture yee vnderstand the substance and the verie matter contained in the words written it cannot be denied that the scripture is so necessarie that without it there can be no Church in earth for the church is borne and bred not Fift propertie Scripture is most necessarie of mortall but of immortall seede which is the word of God 1. Pet. 1. 23. But if ye vnderstand by the scripture the verie writing and forme of reuelation I say that in this respect also it is so necessarie that without this there cannot be a Church For the liuely voice of God is simply necessarie The scripture after a sort is the liuely voice of God therefore simply necessarie I graunt it that when as the liuely voice of God did sound and was heard in the Church this writing and this forme of reuelation was not then so necessarie but when as God did cease to speake and that the scripture came in place of Gods own voice then the scripture was no lesse necessary then the liuely voice of God For the voice of God must euer be in the Church that the church may haue her being and may continue on the earth yea this voice must be heard by the Church either by it selfe or by that which may best supply the want of the liuely voice of God Before Moses time this voice it selfe was heard after his time this voice sounded and spake in and by the voice and writings of Moses and the Prophets When Christ was come his owne liuely voice was heard After Christs ascension for a time the 2. Cor. 5. 19. 1. Pet. 2. 19. preaching of the Apostles and the bookes of the old Testament were receiued for the liuely voice of God himselfe and of his sonne Iesus Christ Then followed the Apostolicall Scripture which together with the holy scripture of the old Testament continue in the Church to supply not only the liuely voice of the Apostles but also of God and of Christ himselfe By the premisses it is euident y t it is simply necessary at all times that the liuely voice of God sound euer in the Church of God either by it selfe or by this supply which wee
let him be accursed Ioh. 20. These things are written that ye may beleeue c. And as for the iudgment of the Aduersaries in this matter which affirme that the scripture is lame and maimed chiefly note Bellarmine and his arguments for this purpose They teach the scriptures to bee defectiue and weake that we might giue place to their traditions and forgeries wherefore let vs a little consider this matter of Of Traditions traditions The word Tradition is generall and signifieth any doctrine written or vnwritten and so this word is vsed both in the sacred scriptures and in the ancient Writers albeit the Papists affirme that the Fathers vse this word onely to signifie a doctrine not written Testimonies of scripture which cleere the generall acceptation of the word are these Act. 6. 14. And shall change the ordinances which Moses * Quos nobis tradidit Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaue vs or which wee had from Moses by tradition 2. Thess 2. 15. Keepe the tradition or doctrine * Traditam doctrinam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliuered vnto you which ye were taught either by word or by our Epistle The word tradition in Scripture is giuen other whiles to things ncessarie and continuing and sometimes to things not necessarie and temporarie The testimonie which is 2. Thess 2. vers 15. is of necessarie doctrine The place which is cited out of the Acts 16. 4. is of ceremonies for heere the Spirit speaketh of a decree of the Councell holden at Ierusalem concerning bloud and things offered to idols and that which is strangled Of which Act. 15. 28. As touching traditions which concerne necessarie points of faith manners they were first deliuered by the liuely voice of Christ his Apostles and then the short summe of them recorded in bookes as may appeare by that speech of the Apostle concerning the Lords supper 1. Cor. 11. 23. And againe 1. Thess 4. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he giueth rules of an honest conuersation And againe 2. Thess 2. 15. And as touching traditions which be not necessarie but ceremoniall they were either recorded as of Ecclesiasticall rites 1. Cor. 11. 14. or not recorded 1. Cor. 11. 34. Other things will I set in order when I come He promiseth heere to set in order but ceremonies and namely such as did concerne the Lords supper Of ceremonies onely this I wil say they did no way exceed neither were Of Ceremonies Good rules they vnprofitable neither were they deliuered with anie 1 opinion of necessity to bind mens consciences neither 2 were they contrarie to those things which were written 3 yea this I auouch y t there was nothing deliuered by way 4 of tradition or touching ceremonies by the Apostles which had not good ground warrant in Gods word that is in the bookes of the Prophets and in the doctrine of Christ which not long after was written by the Euangelists and Apostles And as for Popish traditions Popish traditions and ceremonies and ceremonies there is no end of them they are vnprofitable they are like old wiues fables all for the most part deliuered with an opinion of necessitie and most of them most repugnant to the Apostolicall doctrine And thus do we distinguish traditions The aduersaries vnderstand by Tradition their vnwritten veritie not that which is no where found written but that which is not written by the first author thereof that is by him which deliuered the same by his owne liuely voice This then the Papists do here professe that they cannot find their traditions in the Scriptures nor proue them by the Scriptures CHAP. XV. Of the seuenth propertie and ninth controuersie THE sacred scripture is the iudge of all controuersies I meane such controuersies as are concerning religion Now there bee two principall controuersies concerning religion the first is of the scripture it selfe who shall be iudge here or how it may be tryed that the scripture is the word of God The second The iudge of the scripture is of the sense and interpretation of the scripture who shal iudg of that or how it may appeare that this or that is the very naturall sense of the Scripture I meane by iudgement here a definitiue sentence pronounced and giuen with such authority as that all men must herein rest By the word scripture I meane not only the substance thereof but also the form of reuelation which is also by diuine inspiration Againe this manner of speaking is improper when we say of the scripture that it is the iudge of controuersies For to speake properly the holy Ghost is the iudge for the iudge must be a person and the holy Ghost he is the third person in Trinity The Scripture therefore is not properlie said to be a iudge but it is the voice and sentence which the Iudg hath giuen the principall instrument or meane wherby y e spirit sets forth his iudgment whereby he teacheth vs and worketh faith in our hearts And the spirit here iudgeth freely in and by whom he pleaseth being not tied to any one kind of men as Pastors Doctors but in and by whom it seemeth good to him Here then three things must be considered of vs First whether the holy ghost be a iudge Secondly whether the scripture be his principal voice wherby he giueth First whether the holy Ghost be a iudge sentence or determineth any question Thirdly whether he iudg in and by any man without difference or respect of persons or be bound to one certaine kinde or sort of men For the first question I answere the holy Ghost is a Iudge first for that he was promised of Christ Io 14. Math 28. Mar. 16. vnto his church at his last departure from the Apostles is giuen as it were deputed Christs vicar on earth both to teach and to iudge c. Secondly for that among other offices of the holy Ghost this is one to iudge But because the aduersaries do not much gainsay this assertion concerning Io. 16. Gods spirit that by him all things are to be iudged and tried and that by him the scriptures are to be interpreted therefore we will be briefe in this point Now for the second point that the holy scripture is the primarie Secondly that the holy scripture is the principall voice of the iudg voice of this iudge iudiciarie and proper to him whereby he begets faith in our harts may appeare by these reasons following First the scripture is the word of God Secondly it is most auncient Thirdly it is most cleere or euident To these I ad the testimonie of the scripture it selfe Ioh. 14. 25. 26. He shall teach you all things and bring all things to * Suggeret remembrance which I haue told you And hereunto may also be added the common experience of the Saints There are other meanes to prooue this but lesse principall among which the testimony of
improper and the name of faith is but by an Homonymie or improperly put vpon them to signifie these things For not any of these may be called by the name of faith vnlesse you say in some respect in part and after a sort and with an addition for example the knowledge of history is termed faith but with this addition historicall or dead and so of the rest Now a generall notion of this word faith is that which is Heb. 11. 1. And that is a knowledge in general with assent and agreement to all those things which are comprehended in the word of God and that whether generall or particular I meane by a particular worde when any thing is reuealed to any one peculiarly out of order by which kinde of reuelation it came to passe that miracles were done by some We must speake therefore in the first place concerning historicall or dead faith and first for the testimonies of scripture touching it Iam. 2. 15 Faith if it haue no works is dead of it selfe 1. Cor. 12. 9. Unto other faith by the same spirit The coherence of the text Historicall or dead saith and comparison made with other gifts of the holy Ghost which in that place are numbred doe shew sufficiently that the Apostle speaketh of historical faith Hitherto belongeth that place which is 1. Cor. 13. 2. If I had all faith so that I could remoue mountaines Here he doth not only meane the faith of miracles but also the historicall for he sayth all faith and after he sets downe one kinde as if he had saide by name miraculous faith to remoue moūtaines The reason of the name is this It is termed historicall because it is only a bare knowledge of the holy history concerning God Christ the will of God and his works and not an holy apprehension of the things knowne And why it is called dead Iames rendreth a reason in the place before cited namely because it hath no Dead faith works the reason is from the consequent or signe For want of works or actions argueth and sheweth that faith is as it were dead and without life and if I may so speake the carcase of faith euen as if there be no motions nor actions in a man neither inward nor outward thereby it is declared that the man is dead and the bodie without life or but the dead carcase of a man Our aduersaries that I may speake of this by the way when they heare out of Iam. 2. 16. that saith is therefore The papists touching faith called dead because it hath no works by by conclude that charitie and the works of charitie is the soule of faith but this followeth not that charitie and the works of charity are the soule of faith but this followeth that charitie and the works of charitie are the signes and tokens of the soule that is by name of that apprehension of Christ which is in the heart for this is indeede the soule and forme of faith I will declare this thing by a like example A man if he haue no workes no actions neither inward nor outward that indeed argueth that there is not a soule or forme in him out of which actions doe proceed but it doth not argue that works or actions are the soule and forme of man But they thinke that the words of Iames chap. 2. 26. do make for their opinion For out of that that Iames saith As the bodie without the Spirit or breath is dead so also faith which is without works is dead thus they infer Therfore as the Spirit is the forme of the bodie so are workes the forme of faith But this consequent is not of force For the comparison and similitude is not in that but in this that euen as the bodie without the soule or breath is dead so faith without works is dead The bodie without the spirit as her soule and forme is dead faith without workes as the signes and tokens of the soule is dead Euen as therefore the want of the Spirit or the soule doth argue the death of the bodie so the want of the signe token of the soule of faith doth argue the death of faith It is therfore a comparison of the spirit and works in the like effect and not in the like nature For both haue the like effect which is death but both the things are not of the same nature Hitherto of the reason of the name The obiect of historicall faith is all the holy storie that is the whole truth which is according to godlinesse and the word of both couenants wherein this faith differs from iustifying faith which hath the word of the Gospel or of the couenant of grace for the obiect thereof The subiect of this faith is the mind which knoweth and iudgeth but the iudgment of the mind doth onely Subiect of an historicall faith reach to the truth of the historie as I thinke and not to the goodnes of the things themselues which are contained in the storie For although an hypocrit do professe that al those things of which the Gospel speaks are true yet he doth not assent to thē in his mind as good things Note well which is the first step of practise or action For after the iudgement of the goodnes of a thing followeth the apprehension thereof which belongs to the will out of which after proeede the motions of the affections and out of them last of all do issue the outward actions of the bodie Therefore this dead faith doth not sincerely at the least assent to those things which are in the word as good things but rather doth indeed reiect them and count them as euill So the diuell who hath this faith is said to tremble Iam. 2. 19. Out of which it is manifest that the diuell doth reiect Christ and all his good things For this horrour ariseth out of reiecting and hating of the thing Therefore in one word this historicall faith pertaines only to the mind and hath that for the subiect of it It followeth that we speake of the nature thereof By these things which haue beene spoken of the subiect it The nature of an historicall faith may easily be learned what is the nature of it For it is wholy comprised but onely in the generall knowledge of the mind and iudgment of truth it hath therefore one or two degrees of iustifying faith Out of all these things which we haue spoken of an historicall faith it is easie to gather the definition thereof For historicall faith is a knowledge in the mind of the whole truth both of the Historicall faith defined law and of the Gospell and the iudgement of the mind made thereupon as farre as concernes the truth thereof And thus farre concerning historicall or dead faith Next followeth a temporarie Of this faith yee haue these texts Matth. 13. 20. 21. But he that receiued the seede 3. Faith a temporary faith in stonie ground
consider the substance onely of the scripture which without all controuersie is most ancient But the verie scripture and writing it selfe hath his excellencie also for that the scripture in respect of the very writing is said to be giuen vs also by diuine inspiration For there is not a iote or pricke in the Scriptura est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very writing which is not by the inspiration of God Here the Aduersaries take exception and as els where often so here they prefer their Church before the scripture and they affirme the Church is more ancient then the scripture For they say there was a Church two thousand A Popish obiection full yeares before Moses the first writer of the scripture And since Christs comming the Church for many yeares wanted the scriptures But that which hath beene alreadie written and is aforesaid can easily solue this obiection For if we vnderstand by this word Scripture not only the characters and books but also that substance and matter contained in them for we haue the Prophets and Apostles speaking in the scriptures we haue their liuely voice we haue I say the liuely voice of God himselfe and the very expresse mind of God contained in them if I say we vnderstand by this word that substance it cannot thē be denied but the scripture is more ancient then the Church which was borne not of mortall seed but of immortall euen by the word of God who liueth and endureth for euer 1. Pet. 1. 23. I say the premisses well considered it shall appeare the scripture is not onely more ancient then the Church but to be of greatest antiquitie and to haue beene with God from euerlasting But if by this word ye vnderstand both the matter and writing in this respect also it shall be no disparagement to auouch it to be of greater antiquitie then the Church yea to be most ancient as we haue at large before shewed And thus far of the first propertie of the sacred scripture and of the third controuersie CHAP. X. Of the second propertie of the sacred Scripture where begins the fourth controuersie THe second propertie of the sacred scripture is opened sufficiently in a manner alreadie in the second controuersie before handled This propertie is this that the Scripture is most cleere in it selfe and most easie to be vnderstood for it being the very word of God which word euerie man must necessarily graunt to be in it selfe most cleere most manifest and most perspicuous whether you respect the words or the matter contained in the words if men will not offer extreme iniurie to Gods holy Spirit assuredly it must follow I say that the holy scripture is in it selfe and of it selfe most cleere and euident in euery part and in euerie respect Of this great perspicuitie of the scripture the holy ghost testifieth often Psal 119. The word of the Lord is a lanterne to my feete Psal 19. The precept of the Lord saith the Psalmist is cleere and inlighteneth the eyes Prou. 6. The commandement is a lanterne and the law is a light The Lord by the Prophet Esay chap. 45. 19. saith I haue not spoken in secret and 2. Pet. 1. 19. he saith We haue a most sure word of the Prophets to the which ye do well that ye take heede as to a light that shineth in a darke place Wherefore the whole scripture al places of the scripture are by themselues and in themselues most manifest most cleere and applied also to the capacity of the vulgar sort and of the most vnlettered among the people For it is certaine that the Lord in the scriptures doth as it were lispe with vs Io. 3. 12. If I haue spoken to you of earthly things and you beleeue not that is I haue spoken vnto you after an earthly and plaine manner and I haue applied my selfe to your capacitie c. I haue auouched that the sacred scripture is in it selfe cleere and easie True it is if ye respect men as they are All the scripture cleere and easie to the weakest beleeuer 1. Cor. 2. 14. men that is naturall and carnall the holy scripture vnto such is altogether obscure and strange For the naturall man doth not conceiue the things which appertaine to the Spirit of God But if ye consider the spirituall man and such as be taught of God I grant to such it is partly obscure because they be as yet in part carnall And for this cause the godly put vp continually supplications vnto God as feeling the reliques of their naturall blindnes and corruption and making requests that the eyes of their vnderstanding might be opened that they may behold the bright shining light of the scriptures and of euerie place and portion of the scripture being otherwise most euident in it selfe All the religious and godly in their prayers are so farre from laying any imputation of hardnesse and obscurity on Gods word that they do euer accuse condemne themselues and their owne blindnesse and dulnesse And albeit this be true that all the scripture and all places of the scripture be simply and in themselues most Note cleare and easie and onely darke and hard by reason of our corruption and blindnesse yet this cannot be denied but that some places of scripture be more cleere in themselues then others more easie and more euident as those scriptures concerning faith and manners which bee so necessarie vnto saluation they be I say so cleerely set downe so often repeated and in so manie places expounded that we need not manie rules for interpretation or to find out the knowledge of them But these places also require the grace of Gods holy spirit for without him spirituall things which be most perspicuous and euident cannot be vnderstood of anie man on earth Wherfore he that is ignorant of the most cleere scriptures which doe so much concerne his saluation is altogether blind and lieth as yet in the wofull state of perdition for so the Apostle speaketh If that the Gospell be hid it is hidden to them that are lost 2. Cor. 4. 3. 4. As for other scriptures which are more hard in appearance for that they do not so much concerne the necessarie articles of faith and rules of life and conuersation we may be ignorant of them without danger of faith and saluation albeit the knowledge of such places might bring some light for the better vnderstanding of the How to interpret expound hard scriptures scriptures which of necessity must be knowne concerning faith and manners And we may attaine some tolerable interpretation of these scriptures analogicall vnto faith if we obserue those rules of knowlege and interpretation which are commonly recommended by the learned euer making Gods holy spirit our first and principal guide for our inward illumination and instruction The rules which follow this are but the meanes which the holy Rules Ghost vseth and they are borowed partly out of the 1
can be in this when the people are so diuided in prayer which in the publike assemblie should offer vp with one mind and with one mouth one and the same prayer vnto God The sixt Argument is from a point which Bellarmine himselfe yeeldeth He granteth that the publike administration 6. Arg. of prayers c. at Corinth were done in the known Greek tongue wherfore then may not all other Churches in the like manner haue their Leiturgie in the vulgar knowne language What can he answer heere but this happily that the publike administration at Corinth was done in the mother tongue not for that it was the vulgar tongue but because it was Greeke for Papists giue the Greeke tongue when they please some prerogatiue The seuenth Argument is from another point which 7. Arg. Bellarmine graunteth The Collations as himselfe speaketh and the exhortations ought to be done in the mother tongue wherefore in like manner may not the publike administration of Gods worship be done in the mother tongue best known to y e people He answereth that the reason is not the same of the collation seruice For saith he the collations tend to the instruction and consolation of the people but the publike seruice principally concernes Gods worship I answer Doth not all the people worship God in the publike administration or seruice of God and therefore ought they not to worship God in a knowne language if they wil worship their God in faith The 8. Argument is from the practise of the old and best Church In elder ages so manie translations were done principally to this end to celebrate the publike seruice of God and that herein the Scriptures might bee read to euery man in his owne knowne mother tongue * Lib. de origine Bohemorum AEneas Syluius writeth that to Cyril Methodius it was permitted that the people of Morauia should haue their common prayers in the mother tongue And at this day the people of Armenia AEthiopia Egypt and the Muscouites haue their common prayers in their known tongue Here Bellarmine answereth all these are heretiques I say they be no more heretiques then Papists Assuredly as touching publike prayers I had rather be in this heresie with them then with the Papists as they thinke to meane well And thus for our iudgement in this matter The Aduersaries say that the publike prayers may not be in a knowne tongue but in Hebrue or Greeke as in the East and Greeke Churches or in the Latine tongue as in the Latine and West Churches The arguments they produce for this purpose be first from the prerogatiue of tongues the first is this Christ in the title of his Crosse gaue honour to these three languages therefore publike prayers ought to be done in these I answer albeit wee graunt the antecedent the consequent will not follow yea rather we may infer the contrarie The Lord would haue the cause of Christs death to be manifested to all people in those languages which then were best known which cannot be denied of the Greeke and Latine therfore publike prayers ought to bee done in the vulgar tongues and knowne to the people The 2. Arg. These three tongues Hebrue Greek and Latine are of greatest excellencie antiquitie authority therfore the common prayers and seruice of God ought to be done onely in these tongues I answer Grant the Antecedent be true yet the fequele is not good for that verie gift of tongues which was giuen the Apostles in the feast of Pentecost plainly proueth that euery toong be it neuer so base is sanctified of God for holy vses and Note for the execution of publique and ecclesiasticall offices and seruice vnto God The 3. Arg. The Scriptures was originally written in these three tongues therefore the publique prayers ought to be done in these only I answer first the Antecedent is false for neither the whole Scripture nor anie part thereof was written first in the Latine tongue For whereas they say Saint Marks Gospell was first written The Papists say Saint Marks Gospeâ— was first written in Latin in Latine it is false but of this point else where Next I answer that it will not followe of that Antecedent that publike prayers should be sayd in vnknowne tongues but rather the contrarie followeth for that whereas the Scripture was first written in these two tongues Hebrue and Greeke for this very cause for that euen then and in those times these two languages were most common and best knowne to the people hence it followes rather I say that the publique prayers ought to bee in the most common and best knowne tongues Thus farre we haue heard of arguments drawne from the prerogatiue of tongues now follow arguments from the practise and vse of the Church The first here is this From Ezra vntill Christ the Scripture was woont to bee read in the Church of the Iewes in the Hebrue tongue that is an vnknowe tongue Ergo publike prayers may be said in an vnknowne tongue I answer I grant the Scriptures were read in the Hebrue tongue but I denie that this was an vnknowne tongue For Nehem. 8. it is very cleare that the sacred Scripture which Ezra read in Hebrue was vnderstood by the people which were present and heard it Whereupon the contrarie consequent must follow The Scripture was read in the Church of the Iewes in elder ages in a known tongue therfore it must be read at this day in popular and knowne tongues The second Argument is from the practise of the Iewish Synagogue of these times To this day saith hee the Scripture is read in the synagogue of the Iewes in the Hebrue tongue therefore publique prayers must be celebrate in an vnknowne tongue I answer The Argument followes not from the euill example of the synagogue of the Iewes for that this reading of the old Testament in an vnknowne tongue is the cause wherefore so manie of them hold backe and will not be conuerted to the faith of Christ The third argument is from the practise of the primitiue Church In the primitiue Church the publike prayers were said in one of these 3. tongues therfore the conclusion followeth I answer the Antecedent is false for that as hath beene before shewed in the time of the old Church yea in the verie dayes of the Apostles the Scriptures were translated in a manner into all languages The fourth Argument is from the continuall practise of the catholike Church for in it the publique prayers were euer either in the Greeke or Latine tongue I answer if by catholike Church they meane the Church of Rome then I weigh not the example and practise thereof but if by this word they meane the true catholike Church then it is cleare alreadie by that which is before deliuered that the Antecedent is false And thus farre of these Arguments taken from the practise and vse of the Church To the former Arguments they adde more from a finall cause The
publike administration of Gods seruice and worship being performed of all or most Churches in one tongue to wit the Latine this might serue well for the preseruation of the vnitie of faith To this I answer this serues notably for the continuance and increase of vnbeleefe and ignorance Againe our verie experience teacheth by Gods good blessing in these times that notwithstanding the great variety of tongues in the reformed Churches yet they agree well to God be praise in the vnitie of faith Next they reason from the little good which hence ensueth as they imagine It profits the people nothing at all that the Scriptures be read in the vulgar tongues for they vnderstand not any sentence of Scripture albeit they know the words To this I answer Euerie one of the vnlearned if they come to heare the Scriptures with Gods feare and reuerence they shall reape and receiue some profit by it Againe from another danger which may happen they reason thus The reading of the Scriptures in a knowne tongue may more hurt then profit the people for deuotion hath rather decreased then increased since publike prayers or seruice of God hath beene celebrated in popular tongues I answer the consequent is not good The sacred Scripture read in the mother tongue hurts manie therfore it is not so to be read at all because accidentally and through the default and corruption of the people it hurts and profits not So the preaching of the Gospell is the sauour of death vnto death vnto manie therefore the Gospell is not to bee preached Furthermore be it knowne that this is no religion nor true pietie which is so coupled with ignorance but a damnable superstition when as the sacred Scriptures are read and prayers administred in a strange and vnknowne tongue Thus far these three Arguments from the finall causes and effects Againe they reason from an inconuenience first on this wise If the scriptures must bee read in the vulgar tongue then translations must bee renewed in euery age for auncient words weare out of vse and this is inconuenient I answere what losse is it if translations be reuised and renewed in euery age for the whole translation needes no renuing but some words which happily are become obsolete and out of vse Againe an other euill which might follow this conclusion is this The Pope vnderstandeth not all vulgar tongues But the publique prayers must be celebrate in a language which the Pope knoweth Ergo. I answere it is not necessarie that prayers be in that tongue which the Pope knoweth This they proue * Vne concesso errore mille consequuntur because he is the vniuersall Bishop And this I deny also Wherefore there is no domage shal follow if publique prayers be contained in a language which the Pope knoweth not And thus far the 2. question The 3. question followeth whether it is lawfull for the lay people as they call them or the vulgar sort to read the holy scriptures We auouch that it is lawfull for euery one euen of the basest of the people to read the holy Scriptures For this point see Deut. 6. Chap. 11. c. and 17. c. Iosh 1. c. and 10. c. 5. Search the Scriptures saith the Lord Christ Acts. 17. the men of Berea searched the Scriptures and for this cause are commended by the holy Ghost Matth. 4. The example of Christ who resisted the Deuill with no other weapons but of the scripture teacheth vs that the scripture ministreth vnto vs such a furniture as euery man must be prouided of to withstand Sathan in his assaults against vs. Lastly this is prooued by the practise of the Church For wherefore were the scriptures in the old church translated into so many popular languages but that they might be read vnderstood of the people And this is our iudgement in few words What say the aduersaries Some yeares past they taught it was not lawfull at all for any of the common and lay people as they vsuallie tearme them to reade the holy Scriptures Afterwards when they saw how odious Vide Censuram Coloniensem this was they changed their minde and now forsooth they say it is lawful to read the scriptures but with conditiō if it be permitted permitted I say of whom They answer by the Pope his Bishops or inquisitors I demaund what of these only They answer not of these only but of them with the aduertisemēt of the parish Priest or confessor Well I vnderstand who be to permit the reading of the holy scripture now I aske to whom is this permitted They answer not to all indifferently but only to such as the parish Priest whom they call the Curate shall well discerne both by their confession and by their whole cariage of their life to be a true Catholick that is a stubborne or stiffe-necked Papist I see then to whom they yeeld thus far the reading of the scriptures I demand in the next place what translations be allowed them They answer they will not haue them to read all translations indifferently but such only as some Catholicks haue published such as at this day the English Rhemish translation of the New Testament is Thus far briefly of that permission which hath so decreed the condition of this libertie of reading the scriptures And this is their meaning according to the decree of Pius Quartus the Pope which decree is confirmed also by the councel of Trent commended by the Rhemists in the preface of their English translation And this is Bellarmines iudgment who differeth in words only a little from the former popish assertion but in matter and purpose is the same in effect for what difference is there if there be no permission at all to be thus permitted with such a condition as is aforeshewed And thus of the 3. question and as touching the controuersies which are moued at this day concerning holy scripture I remember not any that we haue left vntouched We haue therefore spoken of the word of God which is the word of both couenants as also of the sacred scripture which is a certaine meane wherby it pleased God to manifest his word and wil vnto men It resteth now that wespeake of sinne and of mans miserie CHAP. XXIIII Of sinne in generall THE common place of sin as also the former before handled is subalterne to the place or generall head of our calling For calling is the transferring of a man out of the state of sin What our calling is and miserie into the state of righteousnesse and happinesse Therefore we shall speake of sinne first in generall after we shall come vnto his kindes or partes The name of sin signifies a certaine thing compounded of his owne matter and forme The matter of sinne to speake thereof in the first place is a certaine being or thing that is and that being is not a substance but an accident and What sin is that is either a qualitie or action and this
said to be resident in them as to sanctifie them and to stir them vp vnto good and as a Ladie to gouerne them Whereupon it is said After that by faith he had purified their harts Now that faith belongs to the mind it is apparant by those titles which are giuē to faith euery where in the Scripture as whē it is called knowledge vnderstanding sight as whē it is said We see now in a glasse And that it is in the will it is euident by that which is said Ro. 10. 10. For with the heart man beleeueth vnto righteousnesse And Eph. 3. 17. that Christ may dwell in your hearts by faith for the seate of the will is attributed to the heart Furthermore the names whereby faith is termed in the Scripture doe sufficiently conuince that the seat of it is not only in the mind but also in the will and heart as when it is called an apprehension and when it is termed a certaine embracing and such like names which signifie the office of the heart and will Thus farre of the subiect of faith Now let vs come neerer to the nature thereof and to the parts of the nature of it The first part of faith is the knowledge or vnderstanding of the mind whereby the mind doth plainly vnderstand some sentence or proposition of the Gospell and by name that proposition which is in the syllogisme of the Gospell which we alleaged before for the proposition of that syllogisme is as it were an abridgment of the whole Gospell From this part as the principall namely knowledge faith is named euerie where in the Scriptures The second part of faith is the iudgment or as it is commonly called the assent of the same mind Of this iudgement the scripture speaketh euery where as 1. Cor. Parts of faith 2. 15. The spirituall man iudgeth all things 1. Ioh. 4. 1. Trie the spirits whether they be of God This iudgement is twofold the first of truth the second of goodnes The iudgment Iudgment twofold of truth is when the mind assenteth to the proposition of the Gospell that it is true of this iudgement see Ioh. 3. 33. He that receiueth his testimonie hath sealed that God is true 1. Tim. 1. 15. This is a faithfull saying and worthie by all meanes to be receiued c. To conclude this iudgment of truth is gathered out of all places of Scripture wherein there is mention made of the truth of Gods word The iudgement of goodnesse is when the mind assenteth to that thing which is in the proposition of the Gospell that it is good and therefore to be followed For it must be knowne that all the propositions of the Gospell The sayings of the Gospel be practicall be practical as they say in the naked speculation and contemplation of which none must set vp his rest but they are to be drawne out into the manners and life euerie day Of this iudgement of goodnesse ye haue that Rom. 7. 16. I consent to the law that it is good 1. Cor. 1. 18. The preaching of the crosse is to vs which are saued the power of God And in the same chap. vers 24. We preach Christ to them which are called the power and wisedome of God And thus much concerning the twofold iudgment which as we haue said must be of the generall proposition of that Euangelicall Syllogisme of both which this last of all is to be held that it is not only general but also speciall whereby I do iudge that those things which are spoken in the Gospell are true of me and good to me For as we said before those things which are published in the gospell are to be vnderstood to be spoken specially of mee and of thee And this special iudgement is properly that which is called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full assurance After this followes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence which belongs to the heart and will whereof we will speake in the next place There followeth therefore in the third place the choice or hold-taking of the will which is when any one doth with his will or heart peculiarly apply to himselfe that The third point of faith which he hath iudged first true then good not onely in generall but also in speciall This apprehension or application is in the Assumption or conclusion of that syllogisme of the Gospell alleaged before by vs. For after that the mind hath seene and iudged the proposition of that syllogisme then the will of euery one doth particularly apply vnto himselfe in the assumption and conclusion those good things which that generall Proposition did concerne Of this apprehension ye haue 1. Tim. 6. 12. Lay The apprehension of faith hold on eternall life Phil. 3. 12. I follow if I also may apprehend it 1. Tim. 1. 15. This is faithfull saying and worthie by all meanes to be embraced by vs. To conclude this third part of faith is to be vnderstood in all those titles wherby the choise of the will is signified in the Scripture From this part faith is termed a speciall confidence or trust for the nature of faith is chiefly seene in it These things thus declared it will be easie to gather a definition of faith For Faith in Christ with all his benefits Faith defined as he is offered in the word and Sacraments is first aknowledge of the mind then an apprehension of the will or heart In this definition we haue first the obiect of faith then the subiect of it thirdly the parts Vnder the knowledge of the mind I vnderstand also the iudgement or assent of the mind and that twofold whereof we haue spoken afore It is to be knowne that faith thus defined by vs is improperly taken for the function and worke of faith seeing faith is properly an infused habit as they call it or an holy qualitie first of the mind then of the will or heart Now this quality in the mind what is it els but that light of which the Scripture speakes euery where Ye were once darknes but now ye are light in the Lord Ephes 5. 8. The eyes of your minde being opened that ye may know what Faith a light is that hope of his calling Ephes 1. 18. God which commanded that the light should shine out of darknes is he which hath shined in your hearts to giue the light of the knowledge of the glorie of God in the face of Iesus Christ 2. Cor. 4. 6. But God hath renealed those things vnto vs by his Spirit for the Spirit searcheth all things euen the deepe things of God 1. Cor. 2. 10. And this light ofy e mind which is the first part of faith seemeth to be not onely a restoring of that natural light which was impaired in Adams fall but also a certaine supernatural light put into the mind by the Spirit of Christ to this end that the mind might behold and see those things which excell
all naturall knowledge Whereupon Ephe. 3. 18. 19. it is thus said That ye being rooted grounded in loue may be able to attaine with all Saints what is the length and breadth and depth and height and to know that loue of Christ which passeth all knowledge I doe not thinke that this knowledge was in Adam in his first creation before his fall For all the knowledge in Adams mind Adams knowledge before his fall before the fall as it was holy so it seemeth it was natural it seemeth it was a naturall knowledge of God himselfe it seemeth it was a naturall knowledge of the things created Neither did he before his fall see God in the mediator Christ nor was it needefull he should see him so Besides this light which I speake of is kindled in our minde by looking on the face of Christ the Mediator as it were in the glasse of the Gospell 2. Cor. 3. 18. We all with open face beholding as in a glasse the glory of the Lord are transformed into the same image from gloxy to glory Also 4. chap. ver 6. To giue the light of the knowledge of the glory of God in the face of Iesus Christ But Adam before his fall as he heard nothing concerning the Gospell of Christ so he saw not his face in the glasse of the Gospel Besides 1. Co. 15. 45. of Adam it is said the 1. Adam was made a liuing soule but of Christ the last Adam was made a quickening spirit Out of which words the difference betwixt Adam and Christ is seene that Adam was made only naturall yet holy but Christ was made spirituall and supernaturall for spirituall things are supernaturall Againe out of this difference wee gather that that spirituall and supernaturall light which we haue only by the benefit of Christ that is the second Adam was not in Adam before the fall For in the same place vers 48. 49. Our heauenly or spiritual condition is ascribed vnto Christ But of this thus farre and but sparingly Also in the will or heart faith is a supernaturall abilitie put into it by the Spirit of Christ of which * Or the saith of the operation of God Ephe. 3. 20 According to the power that worketh in vs. Col. 2. 12. By the faith of God that worketh mightilie in vs. This power also as I thinke was not put into Adams heart before the fall being induced by the same reasons which wee alleaged before And seeing that light of the mind and efficacie of the heart are supernaturall it followeth also that the functions of that light efficacie namely the knowledge of the mind and the apprehension of the heart are likewise supernaturall Wherefore vnto that definition of saith before set downe we adde this branch supernatural as the last so that iustifying faith in Christ with al his nofits offered vnto vs in the word and Sacraments is not onelie Iustifying faith defined an holie but also a supernaturall knowledge of the mind and apprehension of the wil. Thus thē we define faith as we admonished before as the name of faith is taken for the function and worke of faith For so the Diuines do commonly define it so also in the Scriptures is the name of faith wont to be taken namely for the function or worke of faith as it is tearmed 2. Thess 1. 3. But if the description of faith properly and as it is taken for an infused qualitie do like any man better thus also he may haue it described that Faith is a light of the mind and an * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effectuall action in the hart supernaturally put into them both for the knowing and apprehending of Christ with all his benefits offered in the word and Sacraments Now it remaineth that we speak something touching the effects of faith That knowledge and apprehension of Christ which we speake of sith the seat of it is in the principall and reasonable faculties of the soule namely the mind and the will it cannot be idle neither doth it Effects of faith in the mind and heart c. containe it selfe within the bounds of those higher faculties of the soule the mind the wil but is effectuall also in the lower heart that is in all the affections and there is not anie of al the affections but is affected some way or other by this knowledge apprehension being not only sanctified by it but also rapt vp aboue it self the nature therof For as we said of faith y t it is a supernatural knowledge and apprehension the same is true also of the functions of all the affections for they are al not onely made holy but also supernatural by a certaine supernatural facultie put into them by the Spirit of Christ But to speake distinctly of the effects of Faith Christ with all his benefits being once knowne and apprehended an hope of good to come a feare of euill to come Note the specivll effects which follow faith the loue of Christ and the desire of him and ioy gladnesse are in a wonderfull manner kindled in the soule as 1. Pet. 1. 8. Beleeuing in him ye reioice with ioy vnspeakeable and glorious Griefe also which is according to God is kindled with grones which cannot be expressed Ro. 8. 26. To conclude the whole heart burnes to Godward By faith also our affectiōs toward our neighbour are stirred vp and that for God Christ as loue of our neighbour and delight in the Saints Psal 16. 3. And these are the first effects of faith and those are inward in the lower heart or affections There be also outward effects of faith hauing their being in the body and in all the members of the bodie and those are outward actions of the body into which the inward motions of the affections breake forth And those are first such as respect God then such as respect our neighbour for Gods cause And thus much of the effects of faith both inward and outward as also of faith which is properly so called which they commonly tearm iustifying faith CHAP. XXX Of the improper significations of Faith IT followeth that we speake of the improper significations of faith For this word faith is Diuerse acceptions of faith ambiguous and signifieth many things Properly 1 it signifieth this faith which they call iustifying for that is properly and simply termed by this name Secondly it signifieth that faith which 2 they call historicall or dead which is nothing els but as it were the carcase of iustifying faith for it lacks the soule that is the full assurance of the mind and the confidence of the heart in the speciall assent of the minde and in the trust and apprehension of the heart Thirdly it signifieth faith which they call temporary 3 which is as a certaine Ape of iustifying faith Fourthly 4 last of al that faith which they terme miraculous These three last significations of faith are
is he who heareth the word and by and by receiues it with ioy yet hath no roote in himselfe but is for a time and when persecution and trouble ariseth because of the word is offended presentlie To the same purpose reade I. uk 8. 13. Of this faith see also Heb. 6. 4. 5. For it cannot be that they which haue beene once inlightened and tasted of the good word of God and of the powers of the world to come if they fall awaie c. To conclude of this faith ye haue Ioh. 5. 35. He namely Iohn was a burning and a shining candle and ye would for a time haue reioiced in his light The reason of the name is this it is called Temporarie because it endures but for a time and it endureth but for a time because it hath no roote It hath the same obiect with iustifying faith which is properly so called namely Iesus Christ with his benefits offered in the word of the Gospell and in the Sacraments wherein it differs from historicall faith which hath for the obiect thereof the vniuersall truth It hath The subiect of a temporary faith the same subiect with iustifying faith for it hath it scat both in the mind and also in the will and heart Last of all it hath as many parts of nature as the iustifying faith hath For it is a knowledge of the vnderstanding conioyned with both the iudgements of the mind it is the apprehension of the wil or heart whereout follweth also the stirring of the affections as of ioy delight c. But that I may speake a little more largely of this apprehension which is in Temporarie faith and of this ioy First it is certaine by the scripture that these things are in the Temporarie faith For Christ saith in Matth. That hee which is but for a time doth receiue the word and that with ioy And in Ioh. The Iewes are said to haue reioiced for a time in the light of Iohn Baptist And to the Hebr. How the historicall and temporary saith differ one fro another and both from the iustifying there is attributed to this faith not onely the enlightening of the mind but also the taste of the heart and that performed not onely by the word but also by the Spirit for he saith They which haue beene made partakers of the holy Ghost Therefore in Temporarie faith there is indeede a kind of apprehension there is indeede a certaine ioy wherein Temperarie faith differeth from historicall faith For in historicall faith these things are not indeed but he that hath it doth faine and dissemble and lie in his outward profession that he hath these things wherfore he is a shamelesse hypocrite But hee that hath temporarie faith hath these things indeede apprehension I say and ioy after a certaine manner neither doth he so faine or sie as he that hath an historical faith yet he is an hypocrit because this apprehension and this ioy are not sincere albeit after a certaine manner they be true I say they are not sincere because they are not for that cause for which they should be that is they are not for Christ himselfe offered in the preaching of the Gospell they are not for Gods sake they are not for his glory nor for those heauenly benefits of Christ his righteousnes and eternall life but they are for other causes as for the newnesse of the Gospell which is to bee vnderstood in that place Ioh. 5. 35. He was a burning a shining candle and ye would haue reioiced for a time in his light namely for the newnesse of the matter Secondly they be because of a licentiousnesse to sinne which men by and by snatch to themselues vpon the hearing of free iustification by Christ and Christian liberty To conclude they are for riches honours and other commodities of this life Now seeing the Temporizing professor hath these causes propounded to himselfe in hearing and receiuing the word and in reioycing it must needes be that these are not sincere in him For nothing is done sincerely vnlesse it bee Synceritie done in respect of the glorie of God And herein differs Temporarie Faith from iustifying For the iustifying Faith doth all things for Christ himselfe for God himselfe for the heauenly and spirituall benefits of Christ as much as it can for mans infirmity Out of this therfore it followes that the Temporizer is also an hypocrit seeing he is not sincere and that the Temporizer is an hypocrit temporary faith is hypocriticall seeing it is not sincere Out of that againe that it is not sincere another thing followeth namely that it is not sound firme for nothing that is not sincere can be sound For those causes vpon which it depends are not sound as for example those worldly things as riches honours of the world c. In which thing temporary Faith differeth from iustifying Faith for iustifying Faith as it is sincere so it is sound For of that it is said Col. 2. 5. And the stedfastnesse of your The difference betwene a temporary faith and true iustifying faith faith in Christ For iustifying Faith is as it were a solide body consisting of three dimensions length bredth depth for it possesseth the depth and lowest of the heart but temporary Faith is not a body with three dimensions but only a surface sticking in the vpper part of the heart for it is not either a sound light enlightening all the heart or a sound apprehension arising from the bottome of the heart or to conclude a sound ioy possessing the whole body but all these things are only superficiall in the temporary Faith Whereupon Heb. 6. that apprehension of heauenly things which is therein is compared to tasting or sleight touching seeing that the heart doth but as it were with the tip of the tongue lightly tast those heauenly things and not quite drinke them vp and receiue them into it selfe Againe out of this that temporarie Faith is not sound another thing also followeth namely that it doth not endure for euer but onely for a time For that which is not sound is not durable and perpetuall but only temporary Wherein also it differeth from iustifying faith which as it is sound so it is perpetuall and constant From this property this faith tooke her name and was called temporary now this property doth presuppose the two other going before namely first that it is not sounde secondly that it is not sincere albeit it bee in some sort true While I consider somewhat more diligently of the cause of these three properties I found that it is not to be imputed so much to those outward things for which this faith doth apprehend Christ in the word and reioiceth in him as to the inward euill affection of the heart For the heart of man as Christ sayth is stony ground that is it is neither good nor honest of it owne nature Now we measure this goodnesse and honesty
nor only a generall promise touching Christ but much rather a speciall mercy and a speciall promise that is mercy offered in the Gospel not in common to all but peculiarly to me or to thee For albeit the promises and sentences of the Gospell be conceiued generally yet it is certaine that they are to be receiued particularly by euery one as if they were spoken to euery one in seuerall as for example Ioh. 3. the promise of the couenant of grace is conceiued generally in these words Whosoeuer beleeueth in the Sonne shall not perish but haue life euerlasting This promise is indeed generally conceiued but it is to bee vnderstood particularly and singularly by euery one as if it had beene spoken to me or to thee If thou beleeuest in the Sonne thou shalt not perish but haue euerlasting life The Apostle 1. Tim. 1. doth vnderstand this generall sentence namely that Christ Iesus came into the world to saue sinners no otherwise then if it had beene pronounced onely concerning himselfe whereupon he doth apply it particularly vnto himselfe assuming by name that he is the sinner and concluding How the beleeuer is to make a syllogisme in forme at the least secretly that Christ came into y e world to saue him by name We may make trial of this thing by those promises that are made specially in the Gospell to saue certaine men as to the man sicke of the palsie Matt. 9. to the woman that was a sinner Luk. 7. to the Adultresse Ioh. 8. to Zacheus Luk. 19. to the thiefe Luk. 23. For the Spirit of Christ when any generall promise or sentence touching Christ and his mercie is alleaged doth no lesse particularly now apply the same to euerie man by speaking inwardly to the heart of euery one then at that time Christ did by his liuely voice apply those particular promises to some certaine persons Roman 3. Whē the righteousnes of God is said to belong to al beleeuers and that without distinction it is plainly signified that that righteousnesse is offered to men of euerie sort and condition and also propounded to euery seuerall person 1. Tim 2. after he hath admonished that wee are to pray for all men he addeth that God will haue all men to be saued and come to the knowledge of the truth Out of which it followeth that in the publishing of the Gospell God hath respect not onely of all men in common but also distinctly of euery seuerall person which regard also he will haue vs to haue in our prayers What neede many words For if there were nothing els that did The mercie of God in Christ offered generally to all the world particularly applied to euery one by the Spirit is the obiect of iustifying faith teach this the administration of the Sacraments alone hath force enough in it to proue that the mercy of God in Christ is offered specially to euerie one For in both the sacraments the seales of that mercy are giuen and offered to euery one seuerally And let this suffice to shew that speciall mercy as it is called is the obiect properly of iustifying Faith against which our aduersaries hold The obiect of iustifying Faith being made to bee a generall mercy it followeth that faith in the opinion of our aduersaries is generall and not a speciall assent For seeing there is only a generall mercy propounded generally to the Church and not offered particularly to the seuerall members therof how can any particular man challenge that particularly to himselfe which is not spoken and offered particularly But we affirme that iustifying faith is that whereby euery beleeuer doth particularly not onely assent to the promise that it is true in it selfe but also apprehends with the heart the promised thing and applies it properly to himselfe For this being made plaine that the mercie of God was particularly offered to euery one it followeth that faith must be particular But for the proofe hereof there are almost infinite testimonies of the Scriptures we will be content but with a few Gal. 2. 20. And the life that I now liue in the flesh I liue by faith in the Sonne of God who loued me and gaue himselfe for me Marke here he doth by faith peculiarly apply to himselfe the Sonne of God and his life his loue and his death Neither is there any cause why any one should say that this might be lawfull for the Apostle who had some extraordinary reuelation of that thing but that it is not lawfull to the common sort of Christians in as much as the Apostle doth in this place beare the person of euery Christian and beleeuing man Rom. 8. For I am perswaded that neither death nor life c. Marke here that speciall trust and particular application is pointed at by the verbe of the singular number Beside that which is cited out of Habakuck by the Apostle The iust shall liue by faith doth sufficiently insinuate a speciall faith for thereby is signified that euery iust person doth liue by his faith that is by a speciall assent to and application of the righteousnesse of God in Christ Matth. chap. 9. a particular faith is commended to the man sicke of the palsie to whom it was saide Sonne be of good comfort thy sinnes be forgiuen thee Ioh. 3. when it is said He that beleeueth in the Sonne hath eternall life that verie same speciall faith is signified which is when euerie one doth assent particularly to and apply to himselfe euerlasting life offered to himselfe What neede manie words The same thing doth that verbe I beleeue which is found in the Apostles Creede teach For to beleeue is there specially and particularly to beleeue Out of the generall mercy and generall faith of the aduersaries followeth the vncertaintie of particular faith and of Gods peculiar grace which they defend For it is easily discerned that vncertaintie doth follow necessarily out of that generality first a doubtfulnesse of mercy then of faith For when as mercy is propounded and offered not specially but generally and when there is onely a generall assent of faith how can I be certaine of that mercy which pertaines not certainly by name to me But that there is a certainty of faith against which they hold first it easily appeareth by those things which haue The certainty of faith beene spoken of Gods speciall mercy and speciall faith For seeing mercy is offered particularly to thee and to me c. and I againe assent particularly to it now am I certaine of that mercy that it is mine specially seeing I doe already by faith and speciall application possesse it For Christ dwelleth in our harts by faith that is we now possesse Christ and doe enioy him as present Of this speciall certainty see Rom. 4. 16. The inheritance is of faith that it may be by grace to the end the promise may be firme to the seed And in the same Chapter ver 18. Which Abraham against hope beleeued
false that the certaintie of speciall grace is a speciall prerogatiue of some certaine men For if iustifying faith be reckoned among the common good things and gifts of all Christians and this speciall certaintie be the propertie of iustifying faith with what face dare any deny this gift of speciall certainty to the common sort of Christians Is it because it was reuealed but to some certaine and few of them that their sins are forgiuen as to that man sicke of the palsie to that sinner to Zacheus to the thiefe is therefore this gift of certainty no other but special and extraordinary Nay wee haue alreadie said that the speciall mercie of God is no lesse now promised and offered to euery seuerall and particular person as to me and to thee then it was offered in times past to those men by Christs expresse words Fourthly the holiest men say they haue bewrayed with a lamentable voice at the very point of death do bewray dayly the vncertaintie of their saluation Therefore there is not that certaintie of mercy and life which wee say there is I answer there is much difference betweene that which is and that which ought to be This argument doth only conclude that which is that is that there is an vncertaintie but it concludes not that there ought to be an vncertaintie nay it concludes against it that it ought not to be For they that weepe and lament for the vncertaintie of their owne saluation doe therby declare that there ought not to be an vncertainty but our aduersaries doereckon the vncertaintie of our owne saluation among the chiefe Christian vertues Secondly I answer that out of that complaint of holy men being ready to giue vp the Ghost the certainty of speciall mercie M. Rollock argueth of the conflicts of the godly in their death that they haue a good faith doth neuer a whit the lesse follow then the vncertaintie For that speech riseth out of that warre that is betweene the Spirit and the flesh betweene faith and vnbeleefe betweene certaintie and vncertaintie Wherefore it is no lesse an argument of certainty then of vncertaintie nay it argueth that in that warre certaintie hath the vpper hand Fiftly they say the best may fall from grace and faith therefore what certaintie can there be of speciall mercie and saluation I answer They which are indued onely with temporarie grace and faith both may indeed fall and doe fall away but they which are indued with true iustifying faith and with regenerating grace can neither Of falling from grace fall away totally nor finally Now that comes to passe not in regard of the men themselues for of their owne nature they are prone to finall and totall defection such is their infirmity and weaknesse but it comes to passe by the nature as I may speak of that grace and gift of God which is giuen in Christ Iesus For the gifts and calling of God are such as that hee cannot repent himselfe of them Rom. 11. Sixtly they obiect testimonies of Scripture these chiefly which commēd vnto vs care thought endeuor for the keeping and preseruing of grace As He that standeth let him take heed least he fall 1. Cor. 10. 12. Also 2. Cor. 6. 1. Paul exhorts the Corinthians that they receiue The Papists cite it thus euer but falsly for the text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. so it is against them Phil. 2. not grace in vaine To conclude Christ admonisheth that we should watch and pray To say nothing of those places wherein feare is commended to vs as Rom. 11. Thou standest by faith be not high minded but feare And in another place Worke out your saluation with feare and trembling Out of these and the like places they say followeth doubting of a mans owne grace and saluation for why should there be such commandements giuen vnlesse it might be so that one might fall from grace and faith and therefore that he ought to doubt of his owne grace and saluation I answer that out of these and the like places Christian care feare how good it followeth that there is no perseuerance in grace vnlesse there bee ioyned a care thought and labour to keepe grace For care and thought is set God so ordaining it to bee as it were the keeper and watchman to grace forbidding that a man fall not into carnall securitie which is the enemie of grace and this thought and care is giuen with grace yea and it selfe is a kind of speciall grace and a companion of grace which neuer departeth from her side for where grace is there is alwayes surely some thought and care to retaine that grace which is neuer all quite lost euen as grace it selfe is neuer wholy lost for it is euer in proportion to the grace For when there is great grace there is great care when there is but a small grace the care is but little And because God knoweth how necessary this care is which is y e companiō and preseruer of grace therefore doth he so often in the Scriptures stir vs vp vnto care commendeth it vnto vs. And all these exhortations are nothing els but so many outcries as it were wherby this care which we said is the watchman and keeper of grace is stirred vp prouoked to do her dutie that is to keepe grace and to driue away carnall securitie which is an enemie to grace and which would except care stood vpon her watch vtterly abolish grace it selfe as faith regeneration righteousnesse and life Therefore out of these and the like places care and not doubting vertue and not vice doe follow For doubting hath beene euer reckoned in the Scriptures among the worst euils of most enmitie to God man Now let vs speak of the subiect of iustifying faith what that is according to the mind of our aduersaries They Subiect of iustifying faith with Papists make the mind only to be the subiect and in the mind onely one facultie properly which is that that iudgeth and assenteth to the truth of any sentence But of the will and heart they speake nothing when yet iustifying faith doth chiefly belong to the heart as wee haue said before For the parts of the nature of iustifying faith they make not so manie as we For as touching knowledge which is the first part of iustifying faith either they say y t Parts of the nature of iustifying faith with Papists it is not necessary or els that some obscure knowledge will suffice which thing they labour to proue by this reason There is say they a double assent of the mind wherby we consent to the truth of any sentence The first assent is when we consent vnto it for some reason or cause and this is termed knowledge this assent doth necessarily require knowledge to goe before it to the truth whereof we assent The latter assent is when we assent to the truth of a sentence not for some
reason but for the authoritie of him that speaketh this assent is is called Faith but it doth not require that the knowledge of that thing wherto assent is giuē should go before it being content only with the bare authoritie of the speaker Out of this distinction difference of assent say they it followeth that in faith there is no need of knowledge seeing faith is an assent whereby we do agree to the truth of some sentence being induced not by any reason or cause but by the authority of the speaker To this reason we answer first we do grant this difference of assents but we denie that that assent which is yeelded because of the authoritie of the speaker hath no need of knowledge to go before it For that it may be iustifying Faith to vs it is required that that which is spoken by God himselfe be some manner of way vnderstood by vs. For God doth not require that of vs that we should assent to his word and voice because of the bare authority of him that testifieth when as we vnderstand them not at all Secondly they reason out of that definition of faith Heb. 11. Faith is the ground of things that are hoped for and the euidence of those things that are not seene Here say they we see faith of things vnknowne namely of such things as are to be hoped for as are not seen But say I these two words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ground and euidence do argue sufficiently that those very things which are hoped for and not seene are in the meane time in some sort present and seene of vs. Whereupon Paul 2. Corinth chap. 4. saith Why we looke not on those things which are seene but on those things which are not seene Heere you see that The popish implicite faith euen those things which are not seen nor obiect to these eyes of our bodies are yet seene and beheld with the spirituall eyes of our faith And this is their opinion touching the knowledge of faith which tendeth to this purpose to establish that faith which they terme implicit or infolded faith Concerning that assent which we said is the 2. part of iustifying faith they do place the nature of faith only in that assent which is yeelded in regarde of the truth of a thing for they speake nothing of the assent or iudgment of goodnes and they make that same iudgment of truth which they hold to be only general namely wherby one doth iudge that some sentence is true not of himselfe but in generall of the whole Church when as notwithstanding that iudgement aswell of truth as of goodnesse which is the propertie of faith is rather particular yea a very peculiar grace which in the Scripture is called that ful assurance as we haue said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching the third part of faith which we tearmed the confidence of the heart they doe not acknowledge it For they say that confidence is nothing els but hope strengthened and a certaine effect of faith whereas notwithstāding confidence which the Greeks tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a certain motiō of the wil or hart not expecting but in present apprehending some good and depending therupon and reioicing therein as present Furthermore Confidence and faith of the same roote in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is faith and affiance are of the same roote For both of them come from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth to perswade Besides the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken euery where by the Apostle for to be perswaded to beleeue and not to hope Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I am perswaded that neither life nor death nor things present nor things to come c. Phil. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded that he that hath begun in you a good worke c. 2. Cor. 5. Knowing therfore the terror of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade or draw men to the faith I graunt that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is some times taken for confidence which is a consequent of faith and a certaine property of it for it comes to passe that he which beleeueth or trusteth dooth depende on him in whom he placeth his trust Of this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read Eph. 3. 12. In whom we haue freedome and accesse with confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith in him Out of these things which we haue spoken it is easie to gather a definition of faith according to their opinion who take iustifying faith to bee nothing els then that whereby euery one doth in generall assent to the truth of the word of God that for the authority of the speaker A popish definition of faith which definition what els is it I pray you then a generall notion of faith and such as is common to all the significations of faith which we set downe before From this definition of iustifying faith they gather that truly that iustifying faith may be in euery wicked and most hainous A popish definition of faith sinner For in him this generall assent may be which cannot be denyed to the very deuils as Iames witnesseth The Deuils saith he beleeue and tremble and yet they call this iustifying and true faith though not liuing For they distinguish betwene true and liuing faith True faith they say is euen that which worketh not by loue yea though it be dead but a liuing fatih they terme that which worketh by loue as by hir forme and not as an instrument whereupon they terme this by another name formed faith But we do vtterly deny this distinction of true and liuing faith for we take true faith and liuing faith for one and the same euen as one and the same man is true and liuing and as true or liuing man is so termed from his soule or form so also true or liuing faith is so tearmed frō hir soule or form which consists in ful assurance trust as we haue said without which faith is nothing els but a carcase euen as a man without a soule is not so much a man as a carcase and dead body But they indeuour to proue out of Iames. 2. last verse that euen dead faith and not liuing is neuerthelesse true faith As the body is to the soule so is faith vnto works but the body without the soule is a true body albeit not liuing therefore faith without works is a true faith although not liuing I answere that this is a sophisticall argument for the comparison of the body and faith which Iames maketh is not in the truth but in the death of thē and Iames assumes and concludes out of that proposition But the body without the spirit is dead wherefore also faith without workes is dead For betweene faith and the body this is the difference one and the same body
may be both dead and true but faith is not both true and dead euen as a man is not both true and dead for as a man is a compound thing of his body and his soule so faith is a certaine compound thing as it were of her body and of her soule the tokens or signes whereof are the actions Wherefore in Iames the comparison is made betweene a simple and a compound the simple thing which is the body voide of the soule the compound which is faith And the comparison is of force in that wherein it is made namely in the death of both not in other things And so much of iustifying faith according to the opinion of our aduersaries as also of the whole doctrine of faith CHAP. XXXII Of Hope HOPE followeth faith for that apprehension of Iesus Christ with his benefits offered Hope in the worde and sacraments which is the property of faith dooth giue hope vnto vs that wee shall one day inioy Christ present The Apostle Rom. 5. saith that experience breedes hope Now by faith we get experience and as Peter sayth wee taste how good the Lorde is wherefore it must needs bee that faith begets hope That we may therefore speake of hope it must first of all be seene what is the obiect thereof The obiect of faith and hope is the same in substance namely Iesus Christ with his benefits Heb. 11. It is said that faith is the Obiect of hope the same in substance with the obiect of faith and how they differ ground of things that are hoped for It may be againe said that hope is of those things which are beleued or which haue after a sort a being by faith By these things it is euident that the obiect of faith and hope is the same thing in substance or effect Yet the obiect of hope differeth in reason from the obiect of faith The chiefe difference is this that the obiect of faith is Christ in the word sacraments or the word concerning Christ and the sacrament which shadoweth him Wherefore the obiect of faith is a certaine image of Christ which is propounded to vs to be looked vpon in the glasse of the worde and Sacraments Whereupon 2. Cor. 3. we are saide with open face to behold as in a glasse and to be transformed into that image which we behold in that glasse But the obiect of hope is Christ with his benefits not indeed appearing to vs in the word sacraments but appearing as he is and as I may say in his owne person For hope is not setled vpon that image of Christ which we behold in a glasse by faith but vpon the face of Christ himselfe which we hope we shal see at the last Phil. 3. 20. from whence also we looke for the Sauiour our Lord Iesus Christ Tit. 2. Looking for that blessed hope and the glorious comming of the great God our Sauiour Iesus Christ 1. Ioh. 3. 2. Because we shall see him as he is and whosoeuer hath this hope in him that is he that hopes that he shall see him as he is By these things it appeareth that hope hath for it obiect the very face of Iesus Christ There be three things which are conuersant about one Christ Faith Hope and Sight 1. Faith 2. Hope 3. Sight but each in a diuers respect For faith is properly of his image hope is of his face but to come and appeare hereafter and sight is likewise of his face but present The second difference betweene the obiect of faith and hope is a consequent out of y t first and this is it that faith is of present of things namely of Christ and his benefits or rather of the image of these things which we behold present in the glasse of the word and sacraments whereupon Heb. 11. it is called A ground and an euidence which words signify the presence of those things which are beleeued But hope is of things to come hereafter for hope if it be seene is no hope that is if it bee of things present it is no hope For why should a man hope for that which he sees Ro. 8. 24. Beside hope is of his face which is not yet seen The third differēce followes also out of the first for faith is of the thing only in part seeing that it is of the image and as it were of the shadow and as I may say of the earnest which is but part of the summe See 1. Cor. 13. We know in part But hope is of the whole thing it is of the face of the complemēt to conclude it is of the whole summe the hope whereof that earnest which we apprehend by faith giueth vnto vs. And thus far of the obiect of hope The subiect followeth which is not the mind or some faculty of the mind whether of vnderstanding or iudgeing Subiect of hope nor is it the wil for faith hath made her seate in these But hope being content with the inferior seate hath it a biding in the heart For it is an affection of the heart euen as feare is which is opposed to it If we speake of the nature of it it is not iudgment or assent it is not an apprehension or trust for all these belong to faith but it is an expectation which followeth faith and is begotten by faith The property of hope is not that certainty properly which is of faith or of that assent which is in faith For faith is properly said to be certaine but hope is not properly How hope is certaine called certaine but it is tearmed certaine because of the certainty of faith In scripture I finde that patience is attributed to faith as a certaine property thereof Rom. 8. 25. But if we hope for that which we see not we doe with patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patience of hope abide for it Heb. 6. it is said of Abraham that when he had patiently taried he obtained the promise 1. Thes 1. 3. there is mention made of the patience of hope or of patient hope And this patience is it whereby hope doth sustaine all the crosses and afflictions of this life and doth as it were goe vnder them For all the promises of heauenly things are made with an exception of temporall afflictions Wherefore whosoeuer hopeth that he shall obtaine those heauenly promises he must needes make himselfe ready to beare and sustaine all the calamities which are incident to this life Wherefore patience is so necessarilie ioined with hope as that hope cannot bee without it Out of these things which we haue spoken the definition of hope may be gathered that hope is a patient abiding Hope defined of the heart for the face of Christ or fulfilling of the promise It is to be noted that this is the definition of hope as the name is taken for the worke and office of hope which properly signifies an affection of the heart and that a sanctified one and