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
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
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
his law Knowing therefore the terror of the Lord we bring men to the faith The same Apostle Galath 4. 21. when he saw that the Galathians which began to beleeue in Christ notwithstanding not to cleaue vnto him only by faith but to make a mixture of the law with Christ he sets before them this glasse of Gods law or of the couenant of works wherein he layeth open first the miserable bondage of such as are vnder the law next their finall reiection to this end and purpose that they might be mooued by this fearefull speculation to stick to Christ only and to the couenant of grace Hereunto refer those cōminations which we find partly annexed to the couenant of grace in the secōd part of the Euangelicall doctrine partly put to the particular promises instructions exhortations in the 3. part of the doctrine of the Gospell For this is the duty of the moral law of the couenant of works to containe y e beleeuers with threatnings and terrors within the bounds of the grace of Christ and of his Gospell Io. 3. 18. we haue a commination of the law or of the couenant of works added to Note the office of the law to beleeuers the couenant of grace He that beleeueth in him is not condemned this is the conenant of grace He that beleeueth not is condemned already This commination doth properlie appertaine to the law or couenant of works Rom. 8. 13. He conioineth a threatning of the law or couenant of works with a particular promise wherein life is promised vnto sanctimonie If ye liue according to the flesh ye shall die but if ye mortifie the deeds of the bodie by the spirit ye shall liue See Gal. 6. 8. And thus farre of the first question The second question is this whether the morall law which we call the decalogue be abolished to them which The 2. ques whether the lawe be abolished to the regenerat be vnder the couenant of grace I answer by way of distinction The morall law as it commandeth workes done by the strength of nature and as it is the rule of all works of this kinde to wit of such works as be required in the couenant of works that is in respect of the first and proper vse thereof for it concernes properlie the works of nature which make the condition in the couenant of works in this respect I say the morall law it selfe also is abolished to them which are in Christ euen in like manner as the couenant of works is cancelled and of none effect against them For which cause Paul vseth these phrases We be not vnder the law we are dead to the law we are freed from the law to wit either as touching iustification or condēnation And looke how farre the couenāt of works serueth for their vse which be in grace so farre the law of workes is in vse for them And what vse the beleeuers haue of the couenant of works we haue alreadie shewed Againe looke how farre forth the same morall law serues to giue rules for the works of grace and attendeth not on the couenant of works but of grace and of the Gospell so farre it resteth in vse for the seruants of Christ For there is but one rule and law of all good works whatsoeuer whether they proceede from nature or from grace like as there is but one and the same iustice of God euer like it selfe whereof the law of God is a verie expresse image or a liuelie representation Thus then the lawe morall abideth for such as bee vnder the Gospell yet in some respect that is in vse changed for like as all things are become new in Christ Iesus so also the law it selfe after a sort is renued And that the law serueth and is in vse for them which be vnder the couenant of grace it is very cleere by many scriptures This may appeare by those very testimonies which are before produced for the couenant of works and other scriptures many where the works of the law are commended Rom. 13. Loue one another for he that loueth another hath fulfilled the law Gal. 5. 13. 14. By loue serue one another for all the law is fulfilled in one worde which is this Thou shalt loue thy Neighbour as thy selfe See Iames 2. 8. c. And thus farre as we purposed haue we spoken of the couenant of grace CHAP. IIII. Of such as be comprehended in or may truly be saide to be vnder the couenant of God NOW it followeth that we speake briefelie of such as be vnder the couenant of God or if I may so speake confederates with God Euery reasonable creature must of necessitie be liable to one of both couenants either that of works or this of grace For the very Angels are vnder the couenant of works but because the Scripture speaks so sparinglie of them therefore we say this onelie in a worde that they also be vnder the couenant of workes Againe man must bee vnder some one couenant Adam in the state of his innocencie was vnder the couenant of works man after the fal abideth vnder the couenant of works to this day life is promised him vnder condition of works done by strength of nature But if he wil not do well death and the euerlasting curse of God is denounced against him so long as he is without Christ and without the Gospell And being freed from the couenant of works he is not become a libertine or not subiect to Gods people in grace be not law-les libertines any couenant or as it were law-lesse but forth with he is admitted to the couenant of grace and thence forth liueth vnder it Therefore concerning Angels and men it is euident that they are vnder some one couenant It is a doubt indeede concerning Christ whether he were then vnder any couenant when he dwelt among men and did conuerse on earth I answere there be two natures in Christ a diuine and humane Christ as hee is God and the Sonne of God is not vnder the couenant of works or of grace for that he is no creature but the blessed Creator to whom to whose couenant and law euerie creature is and must be subiect But as he is man he is vnder the couenant of works and that in two respects First Christ vnder the couenat of works in what respect in respect of himselfe because he is a creature because he is a seruant and made man and was in the loines of Adam when that couenant of works was first made with him But wee be to speake sparingly of that state of the man Christ which is in respect of Christ himself whether that his humane nature as touching itselfe were vnder the couenant of works whether this nature did purchase for it selfe life eternall by obseruation of the couenant of works Next I say the * Or christ the Mediator hath subiected himselfe in his humanitie to the law for our sake humane nature of Christ is
answered by that which is before shewed For this ambignitie and flexiblenesse is not to be imputed to the scripture which is giuen of God by diuine inspiration and serueth vs in steede of Gods owne voice but must be ascribed either to the ignorance or malice or malapertnesse of men who either cannot apprehend the simple true sense of scripture or malitiouslie peruert and turne the same into a strange sense Here they obiect that the scripture is full of tropes allegories Ob. parables words of diuers significations amphibologicall sentences visions all which haue their ambiguity I answer that this matter may the better be cleered we are to looke a little more soundly into it The A. ambiguity which is contrarie vnto simplicity being in the words and not in the matter for the words are ambiguous and not the matter Let vs reduce all ambiguity 5. Principall heads which is in the words vnto 5. principall heads For first there bee simple or common words of diuers acceptations secondlie there bee tropicall or figuratiue words thirdly there be whole speeches or sentences which carry a doubtfull signification fourthly there be allegorical speeches consisting of the continuation of tropes fiftly there be also typicall words and sentences concerning types and figures Of all these this I say generally that in all such places the holy Ghost hath but one only simple sense and meaning For as touching words of diuers significations if any such words be found in scripture in the originals Hebrue and Greeke as that can not be otherwise but there must be such in the scriptures first I say that such words haue but one signification only in such places and that the holy Ghost purposeth and intendeth but one thing by them For the holy Ghost desireth not to vse any fallacion or sophistication Next I answer that wee may deprehend that one signification and that one plaine How to vnderstand a doubtfull worde Phrase or sentence in scripture meaning of the word we desire to finde either by the drift of the holy Ghost in that place or text where any such word is or by conference of other places of Scripture where the like worde is to be found or by other Scriptures expressing the same sense and matter in other words or by obseruation of Grammaticall accidents accents points or pricks and such like And where we find tropes and words borowed and drawn from their proper and natiue signification in any text of scripture I say that there such words are vsed by y e holy ghost purposely to expresse in a more significant and liuely manner but one sense and meaning As where it is saide this is my body by the Metonymie which is in the word body the spirit speaketh more significantly then if he had said This is a signe of my body For by that metonymicall phrase the holy Ghost plainly auoucheth the sacramentall vnion which is of the signe and of the thing signified Next I say if the trope seeme somewhat obscure and strange that ye may finde the signification of the same trope by a word of proper signification either in the same scripture or in some other scripture where the like trope may be found If ye meet in scripture with a sentence seeming ambiguous A sentence in scripture seeming ambiguous first be wel assured that Gods spirit doth not purposely speake doubtfully as sophisters do but hath euer one single and plaine meaning but men doe both giue and receiue an euill construction of the context either ignorantly or malitiously Next I say that other places of scripture do more cleerly set forth the selfe same matter Finally if you find allegories in scripture of them this I affirme that first they serue for illustratiō next that they haue but one signification or sense and the same is either manifest and needeth no further exposition or if it be obscure it is more cleerly expressed some where else in the scripture And as for scriptures concerning types I say of them also first that they haue but one signification and A typicall speech in scripture signify types only and not also the matters signified by them next that one very sense of the types is applyed to signify another thing that is the body it self for the types themselues cary in them the signification of the things signified and shadowed by the types and not the words themselues which are vsed to set forth the types for in that historie recorded Gal. 4. this name Sarah signifieth Abrahams wife that is the type only next the type signifieth the couenant that is the thing shadowed figured and signified by the type And thus farre of the third property and fift controuersie CHAP. XII Of the Fourth propertie and Sixt controuersie THis we say also cōcerning the sacred scripture that it is most effectuall most liuely and most vocall sounding to euery man an answer of all things necessarie vnto saluation The life which here I vnderstād is not any fleshly or carnal life as the life of man but that spirituall life as the life of God and by a liuely voice I meane a spirituall voice speaking not so much to the eare as to the minde of man For first if ye respect the substance of this diuine reuelation this which I auouch is without all controuersie For the scripture containes in it the word of God which is liuely powerfull c. Heb. 4. Next in respect of the forme of the reuelation thereof that is the very writing of God this is euident in like manner for it was giuen and written by diuine inspiration and whatsoeuer is of this kinde must necessarily be in it selfe both liuely and spirituall Againe this Scripture is vnto vs if not the liuely voice of God yet certainly in stead thereof For we haue none other liuely voice of God but this for as for the voice of the Church pastors and teachers in the Church the same may erre neither may it properly be called the voice of God The voice of God we must auouch of it that it is a liuely voice ergo c. Thirdly the very Scripture speaks of it selfe as hauing a liuely voice as we may reade Rom. 9. The Scripture saith c. Againe Esaias Scripture is said to crie concerning Israel Rom. 9. 27. Fourthly so many as propound questions of any matter necessarie to saluation be sent to it Esaie S. Should not a people inquire at their God from the liuing to the dead Turne rather to the law to the testimonie If they speake not according to this word there is no morning light in them Againe the Sonne of God himselfe so often as any propounded questions vnto him of the law of diuorcement of the Sabboth of the Messias of regeneration and of the resurrection or how to attaine eternall life he alwaies gaue them answer out of the sacred Scripture and euer he sends such as moue any such doubts vnto the Scripture How
very same iudgment Wherefore it is vncertaine whether Mathew first wrote in Hebrew Syriack or Greeke yet is it more probable that he did first write in Greeke both for that this tongue was not vnknowne to the Iewes and other Apostles first wrote in it not onely to Iewes and Gentiles indifferently but also particularly to the very Iewes * As Saint Iames and Saint Peter 1. Epist Mathew in Hebrue In Catolog in Paul Well howsoeuer it is the Greeke edition which we haue in the Church at this day is authenticall for that it was both written and approoued while the Apostles were yet liuing For as touching the Hebrue edition if there were any I doubt now it can no where be found And as for this Hebrue copie which is in many hands it is not the true copy As concerning the Epistle to the Hebrues Ierom sayth that first it was written in Hebrue next turned into Greek either by Barnabas or Luke or Clement but it is vncertaine and it is more like to be true that this Epistle also was first written in Greeke Howsoeuer it be this Greeke edition of this Epistle which we haue at this day is authenticall Now the New Testament written in Greek by the Apostles and Euangelists hath beene so preserued by the admirable prouidence of God euen in the middest of persecutions and heresies vnto this age and in all former ages so freed and kept by godly and Orthodoxall writers from the corruption of Heretiques the Lord God I say hath so prouided that it is come into our hands most pure and perfect Thus then I reason That edition of the New Testament which was written in the best language and first and originally written in it to wit the Greeke I say the same must be accepted as authenticall of all men But such is the Greeke edition of the New Testament Ergo. The aduersaries except onely against the purity of this edition For albeit some of them the latter and the better learned as Bellarmine doe not say that the Greeke edition of the New Testament is altogether corrupt as some of them haue blasphemed yet they say it is not so pure that they can graunt it to be authenticall because in some places it is corrupt Bellarmine brings forth seuen places whereby he indeuours to prooue this assertion that the Greek edition is corupt and therefore cannot be authenticall The first place is 1. Cor. 15. 47. The first man is of the earth earthly the second man is the Lord from heauē But in the vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latine edition it is the second is from heauen heauenly this reading is approued therfore the Greek edition is corrupt and not authenticall I answer first albeit we read as the Greeke is yet the sense is good and orthodoxall and the same with that which is of the vulgar reading differing in word only and not in matter Secondly the Arabick and Syriack translation so read the place Thirdly the Fathers Chrysostome and Theophylact so reade Fourthly Epiphanius citing * Haereseon 22. 2 all the places which Marcion corrupted yet remembers not this place But saith he Tertullian saith that Marcion * Tert. lib. 5. contra Mar. hath corrupted this place I answer that Tertullian in that booke and place reads these words in the very same manner as we do The Lord from heauen The second place is 1. Cor. 7. 33. He that is maried careth for the things of the world how he may please his wife The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wife and the Virgin are distinctly set downe So reads the Greek But the Vulgar thus He that is ioined to a wife careth for the things of the world how he may please his wife and he is diuided but the woman that is vnmaried and the Virgin bethinketh of the things which please the Lord both in body and spirit Wherefore the Greek edition is here corrupted and so can not be authenticall I answere First that the sense which is by the Greek is not only sound but also more fitting in this place then that which is by the Vulgar translation Secondly the Syriack translation so reads these words Thirdly Theophylact the Greek Scholies and Basil so read the words But he sayth that Ierom * Lib. 1. contra Iouinan auoucheth it that this Greek reading is not Apostolicall I answer the same Ierom in another place * Contra Heluidium Eustochium reads these words as we doe wherefore seeing he changeth his mind he is not fit to iudge for this scripture The third place is Ro. 12. 11. seruing the time But the old Latin is seruing the Lord Ergo. I answer First albeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye read so the place yet the sense is good and sounde Secondly the reading varies in manie Greeke copies as witnesseth Origens Interpreter who reads the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hee noteth it that in many bookes he founde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time the same saith Ambrose who reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruing the time yet saith he in some bookes wee find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord. Thirdly the Syriack Chrysostome Theophylact and Basil read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord which reading wee best like For which cause our Beza translates the word Domino the Lord. The fourth place is Ioh. 8. where in the beginning of that Chap. many Greek copies want the storie of the adulterous woman which the cōmon translation in Latin hath the Church approues it as canonicall I answere First that our Greeke books which we haue and hold for authenticall haue this historie also and our Church receiues it Secondly yet we denie not that this hath beene gainsaid by some and the Syriacke translation hath it not The fift place is Mark. 16. where in many Greeke copies that whole chapter is wanting which notwithstanding the Latine edition retaineth Ergo. I answer first that all our Greeke bookes which we account authenticall haue also this chapter and our churches receiue the same as canonicall Secondly Ierome some-where moues some doubttouching it but to no purpose The sixt place is 1. Ioh. 5. 7. where the seuenth verse which containes a worthie testimonie of the Trinitie in manie Greeke copies is missing but in the vulgar it is retained Ergo. I answer first our Greeke bookes which we hold for authenticall haue this verse and our Church receiues it Secondly we denie not but some haue gainesaid it The seuenth place is Matth. 13. For thine is the kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. power and glorie Amen But this place is not in the vulgar translation Ergo. L. Valla answereth this place is not added to the Greeke but detracted from the Latine and I pray you what hereticall or vnsound matter hath this place Thus we see then the aduersaries cannot proue by these places that the Greeke edition of the new Testament is corrupted and so not
they say that hope is not simply and absolutely certaine for there is nothing more vncertaine then these things in which they place some or rather the chiefe cause of the certainty of hope Concerning the absolute certainty of hope these bee some testimonies of Scripture Psal 31. In thee O Lord haue I hoped let me not be confounded for euer He that trusteth in the Lord shall be as mount Sion which shall not be moued for euer Psal 125. Rom. 5. We reioyce vnder the hope of the glorie of God And after Hope maketh not ashamed Rom. 8. We are saued by hope Phil 1. 20. According to my earnest expectation and hope that I shall not be ashamed Rom. 9. Whosoeuer beleeueth in him shall not be confounded And thus much of hope CHAP. XXXIII Of Charitie or Loue. AMong the principall effects of Faith charitie is reckoned in the next place after hope and Paul knits them together as the three special graces of the holy ghost Faith hope charitie 1. Cor. 13. There are three saith he faith hope and charitie and the greatest of these is charitie The Apostle knits these together and we do not seuer them specially for that Gods loue is a certaine bond vniting vs to God together with the bond of faith which is the primary and principal For this cause Peter saith that our communion with Christ now absent from vs doth consist loue faith And this moueth vs in the third place after faith to intreat of Charitie in this treatise of our effectuall calling And charitie or loue proceedeth from that sweet apprehension and taste of the Lord for that taste stirs vp in the heart an exceeding loue of the Lord VVhence loue proceedeth and of our neighbour for the Lords sake And when as Charitie hath receiued this life by Faith it becomes the instrument of Faith whereby it worketh other effects of the Spirit as the gifts of knowledge of prophesying of tongues and of miracles These also are the instruments meanes wherby iustifying faith worketh but the principal is loue for which cause it is said Gal. 5. that faith worketh by loue and loue with the works or fruits thereof among all signes and testimonies giues the surest euidence Loue the best euidence of faith vnto faith If this be compared with other graces of Gods Spirit it must be preferred before them all for it hath the third place after Faith Therefore if ye set aside Faith and hope loue hath the first place of all the graces of y e holy Chost and is as it were the soule of all gifts which followe after it For this cause the Apostle 1. Cor. 12. 13. hauing numbred diuers gifts of the holy Ghost saith That if these graces wanted loue they were either as dead or as nothing or should profit nothing Whereby he giues vs to vnderstand that all other vertues haue no soundnesse in them if ye seuer them from loue but to be onely certaine dead shadowes of vertues We may therefore iustly call charity the life of all gifts and graces which follow it If the aduersaries had contented themselues with this prerogatiue of Charity they had not erred but for that Popish charitie they auouch it to be also the life and forme of faith herein they sin greatly that faith rather contrarily is the life of charity for that without Faith there is no man hath but the dead shadowe of Loue. Wherefore the faith of Christ is the principall life or soule both of charity and of all other vertues for without it they are all but vaine and counterfeit and very sinnes before God for whatsoeuer is not of faith is sinne The primarie obiect of loue is the same with the obiect of faith and hope For what wee first apprehend by faith and next expect in hope the same we embrace in Obiect of loue loue The secondary obiect of loue is our neighbor whō we loue in and for the Lord. The subiect of loue is the heart for we loue with the heart as the Apostle speaketh Loue out of a pure heart 1. Thess 1. 5. The nature thereof is not in knowledge nor in hoping but in louing In loue two things are principally to Nature of loue be respected first a diligent endeuour for the prescruation of that we loue next an earnest affection to be vnited and conioyned with it both which we see are to bee respected in the loue of God and of our neighbour The properties of loue are many 1. Cor. 13. 4. c. For whereas loue is there is a heape of vertues for Charitie is neuer alone in any man but hath euer many other vertues as companions handmaids attending on it Of the premisses ye may gather some definition of faith as namely that Loue is an holy endeuour for the preseruation of that which is beloued whether God or man with an earnest desire Loue defined to be vnited vnto it For loue is that bond as the Apostle speaketh whereby the members of the body are knit together And it serues also in some sort and place to vnite vs vnto God and Christ notwithstanding that the communiō of Christ the head of his body the church be principally to be ascribed vnto faith And in this respect loue goes before iustification and is a branch in our effectual calling euer going together with faith hope repentance For which cause principally I thought good to speak of it briefly in this Treatise after faith and hope for that faith wherein we say consisteth the second part of our effectuall calling hath these for inseparable companions faith hope repentance after which followes our iustification by order not of time but of nature But in another respect loue followes iustification and appertaineth to the grace of regeneration but of this we shal speake in fit place Now to returne to our purpose the definition giuen before is not so much of loue it selfe as of the worke and function thereof For Loue is properly an affection holy A larger definition of loue or sanctified and not so onely but also supernaturall caried vp to loue those things which are aboue nature and exceed all naturall affection for like as faith is of those things which excell all naturall knowledge and apprehension and hope is of those things which excell all naturall expectation so Loue also is of those things which be aboue the reach of all naturall affection For as wee haue often before admonished this our new-birth in Christ Iesus is not so much a restoring of vs to that image of Adam which he had before his fall as vnto the image of Christ who is a spirituall and an heauenly man in whom and by whom we haue not onely so to speake a naturall sanctitie or holinesse but also doe receiue from him a certaine heauenly and supernaturall vertue and efficacie infused into all affections and powers of the soule But this our supernaturall condition as yet