enjoying in due time Qu 9. Wherein doth the Faith of believers now differ from that Faith which was in Adam in his innocency Answ In answer hereunto observe that the object of that faith which is in Believers is twofold viz. I. The whole will of God revealed unto us in his word containing all Histories Doctrines Threatnings and Promises of what kind soever this is called Legal Faith II. The particular promise of remission of sins and everlasting life by the death of Christ this is called Evangelical faith Now in this distinâ—â—ion between Legal and Evangelical faith we must not conceive or conceit two distinct habits for it is but one gracious quality of the soul disposing it to believe or to the belief of all divine truth which for the substance of it was the same in innocent Adam with that which is in regenerate men the difference standing only in these three things 1. In the degrees Adams faitâ— was perfect because his understanding was fully enlightned and his affections absolutely conformable to all holyness We know but little and bâ— reason of our internal weakness we believe but weakly what we know And 2. In the Original in Adam faith was natural by creation in us it is supernatural by the holy-Ghosts infusion And 3. In the particular object Adam believed God without reference to Christ the Mediator we believe chiefly the promise of grace in Christ and all other things with some relation to him Qu. 1â— What is the Nature and Excellency of true Faith Answ 1. It is a grace common to all the Elect Tit. 1.4 2. It is a working faith Gal. 5.6 1 Thes 1.3 2 Thes 1.11 3. It is a pretious faith 2 Pet. 1.1 4. It is the faith of the Lord Jesus Rom. 3.22 Jam. 2.1 Apoc. 14.12 5. It is the faith of God Rom. 3.3 6. It is the faith of the Saints Rom. 13.10 7. It is a most holy faith Jude 20. 8. It is a mysterie 1 Tim. 3.9 9. It sanctifies all things Rom. 14.23 10. It only makes us acceptable to God Heb. 11.6 11. It is one of the three principal graces and vertues 1 Cor. 13.13 12. It only sustains and supports us Rom. 11.20 2 Cor. 1.24 13. It is that whereby we live Galat. 2.20.3.11 14. It is a fruit of the Spirit Gal. 5.22 15. It is firm stable and certain Fides electorum aut nunquam deficit aut statim reparatur August de corr grat The faith of the Elect is either not shaken or soon rooted and setled it being a building founded upon an immovable rock Mat. 7.25 c. 16. It makes all things seem as nothing in regard of God As the reason why a Perspectivâ— glass draws remote objects close to the eye is because it multiplies the species so we by faith apprehending an infinite and everlasting glory must needs conceive any thing through which we look upon it to be but short and vanishing 17. It is as a candle in the night or as a light in a dark place for as a Carbuncle shineth in the night and in darkness bringeth light unto the eyes so faith shineth so bright and clear both in the darkness of heresie and in the night of persecution that it cannot be overcome or extinguished of either Fides lampas est quia sicut lampas illuminat domum ita fides animam Chrysost in Mat. 25. Scilicet ut sulvum spectatur in ignibus aurum Tempore sic duro est inspicienda fides Ovid. 18. It makes invisible things visible and teacheth us to believe what we see not It is the efficacy of faith to believe what we see not and it shall be the reward of faith to see what we believe Greg. Quâ—d non invenit fides attingit inaccessa deprehendit ignota comprehendit immania apprehendit novissima Bern. sup Cantic Ibi fides non habet meritum ubi humana ratio habet experimentum Greg. but of this more by and by 19 It is the foundation of the other venues Fides lapis fundamentalis Zanch. As Quick-silver is the element or matter of all mettals as a Philosopher saith so faith is the basis or foundation of all vertues As there appears outwardly no beauty in he tree root and yet how sweet or fair or precious soever the fruit be it comes from the â—oot so although faith be invisible yet all the excellent fruits of holiness which are in the life and conversation proceed from Faith Sicut in radice arboris nulla prorsus apparet pulchritudinis species tamen quicquid est in arbore pulchritudinis vel decoris ex illa procedit sic ex sidei humilitate quicquid meriti quicquid beatitudinis anima susceptura est ex fidei fundamento procedit August in Johan Faith is like a Vine whose branches are vertues whose grapes are good works and whose wine is Christian and holy devotion Dicamus fidem vitem virtutes palmites botrum opus devotionem vinum Bern. in Cantic And therefore faith is a grace of so excellent a Nature that she bears away the Bell and Ball from all Graces Qu. II. What are the Properties of true Faith Answ These which follow True Faith 1. Is a cordial Faith and not a bare labour of the lips Faith is not a certain bare opinion of our brain as the Papists and others dream but it is a certain assurance of the heart which drives men unto Christ all humane help failing them attributing unto him only the power and will of enriching them with all holy and heavenly graces 2. It is a visible Faith which may be seen by its works and known by the fruits thereof 3. It is a constant Faith not leaving or giving over until we have found Christ and obtained from him our requests 4. It is a certain Faith Rom. 8.38 5. It is a faith which makes us rejoyce and delight in the word Iohn 8.47 6. It is a revealed Faith wrought in us and testified unto us by the holy Spirit Rom 5.5.8.16 7. It is a changing Faith which transforms us into the image of Christ Galat. 2.20 8. It is a rejoycing Faith which works in us joy unspeakable and glorious Colos 3.3 4. and 1 Pet 1.8 9. It is a heavenly Faith which sets the affections wholly upon heaven turning the eyes from all worldly things to the recompence of reward Col. 3.1 2 Tim. 4.8 10. It is a most confident Faith holding nothing impossible as appears I. From these places Math. 17 20. Mar. 11.21 23. Luk. 17.6 Heb. 11.33 34. and II. From these two reasons 1. Because that which true Faith dictates the Lord dictates for Faith is from the Spirit of God and of truth John 14.17.15.26.16 13. Jam. 1.17 and 2. Because Faith gives Christ unto us and with him all things Rom 8.32 1 Cor. 3.21 And therefore we should strive for a full assurance of Faith Qu. 12. Whether is Faith an Act of the Understanding or of the Will Answ It is an Act
both of the Understanding and Will that is of the Understanding as it is an Assent of the Will as it is voluntary for Faith is a willing assent of the soul Qu. 13. How manifold is the Act of Faith Answ Threefold for I. There is the Faith of reliance whereby a soul doth rely upon God in Christ II. There is the Faith of assurance whereby a man is perswaded of Gods love towards him and his love to God and that he is the child of God III. There is the Faith of acknowledgement whereby a man doth own and acknowledge the cause and truth of Christ but of this more by and by Qu. 18. Qu. 14. Who or what are the Causes of true Faith Answ 1. The principal efficient cause is God the Father who in the Son by the holy Ghost begets and nourishes Faith in our hearts John 6.29 Rom. 12.3 Gal. 5.22 Eph. 2.8 Phil. 1.29 Hebr. 12.2 As the river cometh from the fountain so Faith cometh from the Lord. Fides appellata est ab eo quod sit duae syllabae sonant quum dicitur fides prima syllaba est à facto secunda à Deo August Serm. 22. Note here How God doth work Faith in us or What the work of God is concerning our Faith viz. First God in massa corrupta praevisa seeing man subject to a total and final curse and destruction out of his Love to mankind desired to save some and to that end decreed Christ for them this is called The purpose of God Rom 8.28 Secondly God did of his free mercy in Christ ordain some to salvation in this order I. He did take notice of so many as he would save in his particular wisdom Rom. 8.29 II. He did predestinate them so known unto salvation by Christ freely having no respect to any thing in us or to be done by us III. These in time he doth call by the Gospel without and by his Spirit within begetting Faith in them IV. After they believe he doth seal them unto salvation Ephes 1 1â— that is doth justfie them Rom. 8.30 Answ 2. The meritorious cause of Faith is Christ for as we are elected unto salvation in Christ so we are saved by Faith in Christ which is wrought in us by the Spirit for Christs sake Answ 3. The ministerial cause is the holy Spirit of God Rom. 8.15 Gal. 5.22 for he enlightneth the mind and makes it to understand the word and moveth the will making it to assent unto the word once understood Answ 4. The moving cause is Gods Decree Act. 13.48 5 The instrumental cause is either I. The preaching of the word Zach. 8.23 Joh. 1â— 8.20 Rom. 10.14.17 1 Cor. 3.6 Eph. 2.20 Col. 1.6 7. 1 Tim. 3.15 or II. Miracles wrougâ—â— John 2.3 6. The material caâ—â—e or subject wherein it remaineth is the Vnderstanding and Will of man Luk 24.45 Eph. 4.23 Acts 16.14 Rom. 10.10 The material cause whereof it is made is none for Faith is wrought by the sole and alone motion and efficacy of the holy Spirit working by the word whereby the mind is enlightned for the understanding and the Will is moved for the assenting unto and acquiescing in the word of God 7. The formal cause is not Love though Faith works by Love Galat. 5.6 no more then the body is the form of the soul because the soul works by the body but the formal cause is trust and confidence whereby Christ being acknowledged with his benefits is apprehended and applyed 1 Cor 2.2 2 Cor. 4.14 8. The final cause is I. The glory of God or the celebration of his truth justice bounty and mercy which he hath shewed in the sending of his Son and in the giving of Faith in him II. Our Justification and salvation or that we may receive the blessings which are promised in the word Qu. 15. How many things are there in Faith Answ Three I. An aptness or readiness to believe II. An ability of adhering and laying hold upon God III. An actual fastning upon him by a lively Faith The first of these is like unto earth The second is plain earth wherein the Tree is planted The third is the fruit which springs upon this Tree The first of these is taken away by infidelity The second by the sin against the holy Ghost The third by every sin they being no fruits of Faith Qu. 16. How many things are observable in true Faith Answ Two the Object and the Act. Qu. 17. What or how manifold is the Object of true Faith Answ Threefold for I. Faith looks upon temporal and corporal blessings especially those which belong to the exornation conservation and consolation of this life as outward peace health food and prosperity in what we take in hand II. Faith looks unto and upon spiritual things as remission reconciliation righteousness peace joy the gifts of the holy Ghost life eternal and the like III. The adequate object of true Faith is Christ or the Gospel or the promises or Christ revealed in the promises of the Gospel Qu. 18. How manifold is the Act of Faith Answ Fourfold viz. Knowledge Judgement Discerning Apprehension or Application First the initial Act of Faith is the knowledge and understanding of the Gospel and the heads thereof viz. of Christ and of his natures offices and benefits If it be here objected I. That knowledge is the subsequent reward of Faith as Psal 119.66 And II. That this is the difference between Faith and knowledge viz that knowledge is founded and built upon some reason but Faith upon some authority And III. That the Love of Christ which is apprehended by Faith passeth knowledge Eph. 3.19 Then I thus distinguish of knowledge 1. There is a weak knowledge whereby we understand such things as are revealed unto us in the Word 2. There is a perspicuous and clear knowledge whereby we understand the things themselves and apprehend them as they are Now the former precedes Faith and the latter follows in the life to come for before we believe the Doctrine of the Trinity the hypostatical union c. we ought to know that such things are revealed in the word although the things themselves exceed and pass our understanding Secondly The next Act of Faith is Judgement and that both of the truth and goodness of the Gospel for as S. Paul saith Rom. 7. I assent unto the Law that it is good so much more doth Faith assent unto the Gospel that it is true and good Thirdly Another Act of Faith is Adjudication when our understandings do conceive and imagine that the promises of the Gospel belong particularly unto us Fourthly The last Act of Faith is Apprehension and Application when apprehending and laying hold upon the promises we apply them unto our selves or when the understanding doth adjudge or conceive that the promises belong unto us then the Will doth apprehend the Promises and that with joy John 1.12 1 Tim. 1.15 Hebr. 11.13 Qu. 19. How many things are observable in
for example I. Love is greater then the Miraculous Historical or Temporary faith 1 Cor. 13.1 2 c. 15.2 II. Love being an effect of justifying Faith is inferiour unto it and therefore when it is said to be greater we must not understand it as though it were the greater grace or vertue much less in regard of the act of Justification Love not Justifying but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a double respect 1. In regard of more ample effects because faith profits a mans self but love transmits his effects unto others And 2. In respect of a longer duration in regard of the act thereof because love shall continue in heaven but not faith III. In many things faith is greater then love for 1. Faith is the cause of love Gal. 5.6 1 Thes 1.5 but the cause is greater then the effect 2. Faith is called our victory 1 Ioh. 5.3 so is not love 3. We are born again by faith we are made the children of God by faith and Christ dwels in our hearts by faith Eph. 3.17 4. We are justified by faith we please God by faith and as faith without love is dead so love without faith is sin Rom. 5.1.14.23 Qu. 38. How or by what means is faith begotten and confirmed Answ 1. By Christs own teaching and preaching Ioh. 4.42.16 30. 2. By his Miracles wrought John 2.23 3. By the grace of God Acts 18.27 4. By the teaching and testimony of others Iohn 1.7.4.42.19.35 5. By sensible demonstration John 20.27 6. By a serious consideration and observation of the written Word John 20.31 7. By the example of others or those who are over us 1 Tim. 4.12 8. By subduing and weaning our affections from all immoderate delights in and desires of the creature and by setting them upon heaven and heavenly things Col. 3.1 Phil. 3.20 9. By prayer unto God whose gift faith is Mark 9.24 Luke 17.5 10. By the Gospel preached by his Ministers and Messengers John 17.20 Acts 15.7 1 Cor. 1.21 1 Thes 2.13 Rom. 10.17 Qu. 39. How or by what means is spiritual assurance augmented and encreased Answ 1. I might answer this question from the former because Ex iisdem nutrimur ex quibus generamur we are fed and nourished by the same means whereby we are begotten Answ 2. But I will add a word or two I. Distress and danger is sometimes a means to encrease faith Crescit amor fidei quantum ipsa pericula crescunt the more true faith is exercised the more it is encreased II. Experience of former love and mercy is a means to encrease faith He who delivered me from the Lyon and the Bear will likewise deliver me from this uncircumcised Philistin 1 Sam. 17.34.37 III. The word of God and therefore we must both read and meditate thereof privately Psal 119. and also hear it read and preached publikely Iam. 1.18 c. 1 Pet. 1.25 IV. To purge and purifie the heart and conscience Jam. 4.8 by a constant examination both of our thoughts words and works by the Word of God V. By meditating seriously of these four things viz. 1. How true and faithful God is in all his Promises 2. How unspeakable the Love of Christ hath been and is towards his children 3. What experience the Saints have had of the care and love of God and Christ towards them 4. What sweetness there is to be found in Christ viz. in the fruition and possession of him in the soul by a lively faith Psa 34.8 VI. By an earnest endeavour to encrease in these three things 1. In knowledge and truth Eph. 4.15 Phil. 1.9 Col. 1.10 2. In internal fruits Rom. 15.13 And 3. In external fruits also both of holyness and righteousness 1 Cor. 15.58 Col. 1.10 1 Thes 3.12.4.10 VII By fervent and earnest prayer unto God Rom. 12.12 Cant. 1.3 5 8.8.6 7. Qu. 40. Because we affirmed the word to be both a means to beget faith and to encrease it and the Apostle Heb. 4.2 3. testifying that the word profited not some because it was not mixed with faith in those who heard it it may be demanded How doth faith prepare our hearing if hearing precede faith How can faith be a help unto hearing and hearing a means unto faith Answ 1. Most certain it is that faith comes of hearing or is begotten by it For I. By preaching the subject of faith is given that is God Christ the Promises and Salvation And These things by preaching are given to the understanding And II. Preaching doth excite the affections and that 1. By shewing us the danger wherein we are by nature through sin And 2. By propounding unto us Christ as the remedy against both the evil of sin and of punishment And 3. By awakening us from the sleep of sin Isa 58.1 And III. The co-operation of the holy Spirit is Promised in the right hearing of the word of God Answ 2. Although faith be begot by hearing yet both of them mutually help one another For I. There is a hearing which doth excite unto some certain seeds of faith as we see in the blind man Matth. 9.28 Zach. 8.23 Acts 8.6 And II. That faith doth desire to hear more and more fully Acts 13.42 yea the heart being once molified the hunger and thirst is encreased Ezek. 36.26 And III. Frequent and continual hearing augments and perfects faith e. g. Those of Antioch 1. Hear the word Acts 11.20 And 2. In some sort or measure believe it Acts 11.21 Then 3. They send for Barnabas and Paul Acts 11.22 25. And 4. By their Doctrine are confirmed in faith Acts 11.26 c. Therefore we must neither neglect faith nor hearing but I. Attend to the hearing of the Word And II. Believe what we hear from the word though we do not understand it And then III. Labour to understand what we believe And IV. Implore the aid and assistance of the holy Spirit that our hearing may be profitable and comfortable unto us I conceive I may safely thus conclude this Question An Historical faith whereby we bâ—lieve the truth of the Word and a diligent attending unto and upon the Word doth prepare us unto and is a Means to beget Justifying faith in us which being begot is by the same means nourished cherished and augmented Qu. 41. VVhat are the benefits excellencies fruits and effects of true Faith Answ 1. In general many rare fruits and effects of faith are declared Heb. 11. which because every ordinary capacity may with ease conceive perceive and take up I willingly omit 2. In general Faith is like to the Cocorenut-tree which grows in the Islands called Maldyva of the wood whereof they make their Boats of the leaves sails of the Nut-shell strings which serve instead of vails and of the kernel they make both meat and drink for faith lays hold upon promises whether temporal spiritual or eternal 3. The Benefits of faith either concern I. People for if they believe in the Lord they shall be established 2 Chron.
hearts are purged and purified Acts 15.9 And XI It justifies us before God Gen. 15.6 Habak 2.4 Rom. 1.17 3.22 25 30.4.5 24 5.1 And XII It makes us the children of God Gal. 3.26 And XIII It distinguisheth us from the children of wrath In ipsâ distinguuntur filii Dei à filiis Diaboli filii lucis à filiis tenebrarum August By faith the Sons of God are distinguished from the Sons of Sathan and the sons of light from the sons of darkness And XIV Faith makes us like Bees in whom four things are very remarkable 1. They make no strangers Denizons 2. They bring home store of wealth but transport or export little 3. They harbour no sluggish Droans 4. They go forth well furnished with wing and sting for offence and defence Thus those who are endued with faith I. Will not suffer any strange lusts to harbour in their lives or hearts II. They improve their talents and encrease their gifts and graces not hiding them in a napkin much less spending them in the service of sin and Sathan III. They are enemies to sluggishness and sloathfulness in Gods service desiring that all that is in them may praise and serve the Lord Râ—m 12.1 1 Cor. 6.20 IV. They labour to put on the whole armour of a Christian whereby they may be enabled both to defend themselves to offend their foes and to work out their own salvation with fear and trembling Eph. 6.13 c. Fourthly Some Benefits Fruits c. of faith are Eternal for if we believe in Christ we shall have life eternal through his Name Mark 16.6 John 6.47.20.31 Acts 16.31 1 Tim. 6.2 or faith saves our souls Luk. 7.50.8.12 Eph. 2.8 1 Pet. 1.9 I will conclude this question thus Faith saves the sinner scares the Devil overcometh the world makes our sacrifices welcome commands the Sun and brings salvation to man Nullae majores divitiae nulli thesauri nulli honores nulla hujus mundi major est substantia quam est fides catholica quae peccatores homines salvat caecos illuminat infirmos curat catechumenos bapizat fideles â—ustificat poenitentes reparat justos augmentat martyres coronat clericos ordinat sacerdotes consecrat in aeterna haereditate cum sanctis Angelis collocat August de verbis Dom. Qu 42. Wherein doth the happiness of those who are endued with true faith consist Answ In these seven things which follow viz. First That the true knowledge of the truth belongs only unto them John 6.37 For I. Christ will only teach his not the world II. Christ only can teach the saving truth it being a mysterie revealed only by Christ III. Those who believe not do not hunger after nor labour for this knowledge and so they are destitute of it because they regard it not And Secondly That a blessing alwayes goes along with them and that not only I. In regard of themselves as was shewed in the fore going question but also II. In regard of others as Egypt was blessed for Israel Potaphar for Joseph Laban for Jacob Zoar for Lot and the woman for Elias 1 King 17.14 And Thirdly That they may certainly believe even in temporal things Gen. 50.25 Acts 27.22 25. Phil. 1.25 For I. The nature of faith is to be certain and it apprehends and applies temporal things yea all things And II. Faith is founded upon the truth fidelity and particular providence of God which ordereth disposeth ruleth and governeth all things Job 1.21 And III. The faithful are not led by sense but dare boldly trust God further then they can see him Rom. 8.24 2 Cor. 4.18 And Fourthly That the holy Spirit is given unto them Isa 44.3 Jer. 32.39 Ezek. 11.19 Joel 2.28 John 7.38 Acts 2.17 1 Cor. 3.16.6.19 For I. We can do nothing of our selves but as we are enabled by Christ Rom. 8.9 And II. Christ is not in us in his own person but by his Spirit 2 Cor. 13.5 By whom he bestows these inestimable blessings upon the faithful viz. 1. He preserves them from sin 1 Iohn 3.9 2. He gives grace unto them 1 Cor. 12.11 1 John 2.27 3. He corroborates grace in them Ephes 3.16 4. He begets faith in them Gal. 4.6 5. He seals them Eph. 1.13 6. He infuseth the love of God into their hearts Rom. 5.5 7. He comforts them in temptation and tribulation John 14 16. 8. He teacheth them so to speak that their adversaries know not how to oppose them Acts 6.10 9. He teacheth the hidden things of God unto them 1 Cor. 2.12 And Fifthly That their spiritual felicity is subject to no mutability or change For I. In heaven their life is eternal Isa 9 6.25.8 Dan. 7.14.22 2. II. The death of the wicked will be eternal Mat. 25.41 46. 2 Pet. 2.17 Jude 13. III. The distribution of grace is eternal for whom he loves he loves unto the end John 13.1 Rom. 11.29 1 Cor. 1.8 Phil. 1.6 Sixthly That they are safe and secure from perishing everlastingly John 3.16.6.39.17.12.18.9 For I. If they look up unto God then they see to their great comfort 1. That God is most faithful and true in all the promises he hath made unto them Hebr. 10.23 1 Cor. 1.9 Tit. 1.2 1 Thes 5.24 Heb. 6.10 And 2. That God is omnipotent able to defend and keep them and to perform his promises Ioh. 10.29 Rom. 14.4 And 3. That God is omniscient and knows all things 1 Cor. 8.3 2 Tim. 2.19 II. If they look into the promises there they find 1. That all their former sins are remitted and pardoned Ezek. 18.22 Acts 2.38.3.19 And 2. That not only are their sins pardoned but their persons also are reconciled unto God in Christ 2 Cor. 5.19 Eph. 2.13 And 3. That if they sin hereafter they shall be pardoned Psal 89.32 33. 1 Iohn 2.2 And 4. That they shall be protected from a final and total relapse Iohn 10.28 Rom. 8.31 34. 14.4 1 Cor. 1.8 Phil. 1.6 1 Iohn 2.27.3.19 Seventhly That they shall certainly be saved at the last Iohn 3.19 or that undoubtedly they shall come to life eternal in the end God hath divided the two worlds with his children giving them a crown of thorns here and reserving a crown of glory for them hereafter Luke 16.25 Rom. 8.17 1 Cor. 15.19 58. 2 Thes 1.5.7 Hebr. 6.10 Vincentius observes four lives viz. I. A corporal life II. A spiritual life III. A celestial life i. e. A life after death in soul And IV. An eternal life after the Resurrection Indeed there are but three sorts of Lives viz. 1. A corporal life which is so full of gall and wormwood that is all manner of temporal evils that it deserves the name of death rather then life And 2. A spiritual life which is a little sweetned for what is gracious to the spirit is grievous to the flesh And 3. An eternal life which is unspeakably joyous and delightful 1 Cor. 2.9 The first life is given for our suffering or sorrow The second for our
them he will reject upon the authority of the Scripture whereto he will lean Turrecremata saith In. c. Sanct. Rom. d. 15. n. 12. The writings of the Fathers bind us not to believe them in all their opinions but we may lawfully contradict them where they speak against the Scripture or the truth And Possevine saith Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected II. They reject the Fathers one by one ordinarily when they cross Romes Doctrine many examples the Reader may see hereof in our forenamed White pag. 330. sect 13. III. The Papists basely slight the Fathers although many of them agree in one and the same thing e. g. In the question touching the cause of Predestination one saith That Chrysostom Origen Ambrose Hierom Augustine Theodoret Gedulius Theophilact Oecumenius and Theodulus held that the prescience of Merits was not the cause of Predestination as Pelagius maintained and yet he prefers the opinion of him before them Sixt. Seâ—ens bibl lib. 6. annot 241. thus bravely rejecting ten Worthies at once Another saith Mich. Medin orig sacr hom li. 1. cap. 5. that Hierom Augustine Ambrose Sedulius Primasius Chrysostom Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference between a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Hereticks and chargeth the Fathers with the same heresie In the matter touching the Baptism of Constantine the great they Baron an 324. n. 43. 50 â—nde reject Eusebius Ambrose Hierom Theodoret Socrates Sozomen and the whole Council of Ariminum saying They deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that he was baptized by Eusebius the Bishop of Nicomedia Thus we see how the Papists esteem of the Fathers and their Writings when they sute not with their own Tenents Fourthly The Works and Writings of the Fathers are purged I should rather say polluted by the Papists and adulterated corrupted gelded and changed by them and therefore we are not now by any means to build our Faith upon them I desire my studious Reader to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall find this answer abundantly confirmed Fifthly The Fathers in many things dissented among themselves and therefore we cannot build our Faith upon them because the foundation of Faith ought to be firm and infallible truth being but one Theophilus calleth Epiphanius Haeresiarcham the grand Captain and Father of Hereticks Gennadius saith that Augustine was not far off from being an Heretick Hierom writing to Augustine saith In Epistola tua quaedam haeretica esse judicavi I conceive there are some heretical opinions in your Epistle And Augustine wisheth Hierom to acknowledge his errour and recant Jewel def of the Apol. f. 378. Sixthly The Fathers have erred in many things and therefore are neither firm nor fitting pillars to build our faith upon This a learned Papist Canus loc theol l. 7. c. 3. concl 2. doth acknowledge in these words The Canonical Authors as being directed from above do alwayes hold a perpetual and stable constancy in their Writings but the Fathers being inferiour unto them fail sometimes now and then contrary to the course of nature bringing forth a monster And another of them Anselm comment in 2 Cor. saith that in the r Books which the Church readeth many times are found things corrupt and heretical Thus Hillary denyed that Christ in his sufferings had any sorrow Refert Bellarm. de charit l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eat and drink out of any necessity but only to shew that he had a true body and that both he and his Apostles after their death preached to the damned in hell and converted many Strom. l. 6. l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly We Protestants do not deny the Fathers but receive them with all reverence studying their writings and accounting their Books as most excellent monuments of Antiquity but we dare not make them rules of Faith in themselves by which Doctrines of truth are established but we allow and affirm the Scriptures only to be judge whereby we trie both the Fathers and our selves Faith comes from the word of God not from the writings of men Rom. 10.14 and therefore the VVord not the Fathers must be the rule of our Faith and by the proportion and analogy of Faith and truth therein contained all opinions are to be proved I conclude this Quaere VVhether or no we may build our faith upon the antient Fathers thus I. That the Fathers may err II. That many of them may err together III. That the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58 59. like children standing on the shoulders of Gyants who being lift up by the taleness of the Gyants see further then they themselves IV. Lastly That therefore with reverence they may in some things be refused Thus we see that neither our works nor the Fathers writings are the Foundation of our Faith Answ 3. The VVord of God is said to be the foundation of our Faith Oportet discentem credere Aristot The Schollar must believe and be directed by his Teacher especially in Divinity Credendum ut intelligas non intelligendum ut credas August We must believe the word that we may understand it not understand the word that we may believe it we must receive the word with meekness Jam. 1.21 not presuming to understand above that which is meet Rom. 12.3 we must not turn from the word either to the right hand or to the left because if there be any truth it is there Deut. 5.32 Rabby Joseph Albu saith That the Jewish faith is founded upon three foundations viz. Upon the Unity of the Divine Essence upon the Law of Moses and upon the eternal reward of good works and punishment of evil Now all these are learnt from and laid down in the word of God Answ 4. Christ only is that foundation upon which the spiritual building of the Church is raised and upon which our faith is founded Matth. 7.24 But of this amply and fully God willing when in the Large work promised I come to speak of the Son of God what he is in Himself and what he is unto or in regard of us Qu. 27. VVhat necessity is there of Faith Answ 1. As nothing is delectable unto men without light so nothing is acceptable unto God without faith Heb. 11.6 VVithout faith it is impossible to please God 2. An historical knowledge of Christ without Faith profits us nothing Mark 1.24 Mat. 7.22 For I. Only Faith truly
darkness without the Sun so the life of man is not vital or a living life without love And. 15. It is the best of Vertues Irenaeus calleth love l. 4. c. 63. Eminentissimum charismatum the most eminent of all the gifts of God Geminianus saith As gold excelleth all other mettals so love excelleth all other virtues whether theological or moral God is love what is then more precious He who dwelleth in love dwelleth in God what is more secure and God in him what is more delectable As the whole life of the body proceedeth from the soul so the whole dignity and worth of all external vertues proceed from the internal but especially from Love 16. Love is constant and perpetual Prov. 17.17 17. The nature of Love is to communicate and impart the secrets of our hearts to those whom we love Judg. 16.15 To conclude this question concerning the Nature and Excellency of Love and Charity Love in adversity is patient in prosperity temperate in passions strong in good works quick in temptations secure in hospitality bountiful amongst her true children joyful amongst her false friends forbearing Love in the midst of injuries is secure in heart bountiful in displeasures meek in concealing evils innocent in truth quiet at others misfortunes sad in vertues joyful Love in adversity fainteth not because it is patient and revengeth not injuries because it is bountiful Qu. 22. Whether is desire or love stronger Answ Love is stronger then desire because quiet and rest in the end or in the enjoyment of the good willed or wished is more and greater then the motion to the end for the motion to the end is not but for the quiet in the end and Propter quod unumquodque est tale id ipsum est magis tale he who loves the master for his childs sake doth love the child more then the master Because this Maxime or Axiom is often made use of I will therefore shew how it is to be understood viz. that four conditions be kept carefully in memory for the truth thereof I. That the praedicate or attribute be common both to the cause and to the effect and therefore it follows not Men are drunk for wine therefore wine is more drunk II. That the praedicate or attribute be capable of Magis and Minus more and less therefore it follows not The son is a man for the father therefore the father is the more man III. That the attribute be divers in number both in cause and effect wherefore it follows not Man sees for the eye therefore the eye sees more then man or Man is learned for man therefore the mind of man is more learned then man IV. That the attribute do agree with the effect by a dependance from the cause insomuch as if it be not in the cause it will not be in the effect wherefore it follâ—ws not The schollar is learned for his master therefore the master is more learned and the greater schollar Qu â—3 Whether is Love or Hatred stronger Answ Love because love is of that which is good hatred of that which is evil and good is stronger then evil because evil acts not but under the notion or in the power of good or something which seems to be such yea hatred comes from some kind of love Qu. 24. Whether is Dilectio or Amor stronger Answ Because we want words in our English Tongue to express these two I must be forced to answer the question thus Amor dilectione fortior ista enim in judicio solo ille in appetitu Qu. 25. Whether is Love or Knowledge better Answ Love is more excellent then Knowledge I. Because knowledge cannot effect that good and evil which love doth effect II. Because to love is of more worth then to know III. Because we enjoy God more by love then by knowledge And IV. Because we depend more upon God by love then by knowledge Qu. 26. What things do men love sometimes which they should not love at all Answ 1. Some love preheminence over their brethren 3 John 9. and highest places Mat. 23.6 Mark 12.38 And 2. Some negligence in those places wherein God hath set them Isa 56.10 3. Some idolatry and idols Isa 57.8 Jer. 3.1.8.2 Ezek. 16.37 4. Some love cursing Psalm 109.12 And 5. Some adultery and whoredom Prov. 7.18 And 6. Some transgression and strife Prov. 17.19 7. Some evil more then good Psalm 52. 8. Some lying more then truth Psal 52 5. Apoc. 22.15 9. Some love bribery Isa 1.23 Hosea 4.18 9.1 10. Some cruel and crafty words Psalm 52.4 11. Some pleasure more then God 2. Tim. 3.4 12. Some oppression Hosea 12.7 13. Some to have the Prophets prophesie falsely Jer. 5.31 14. Some love vanity Psalm 4.2 and 15. Some simplicity and folly Prov. 1.22 16. Some sleepiness and idleness Prov. 20.13 17. Some pleasure and wine Prov. 21.17 18. Some to wander Jer. 14.10 19. Some darkness more then light John 3.19 And 20. Some hypocrisie Mat. 6.5 21. Some perjury Zach. 8.17 and 22. Some love the world and the things therein Mat. 6.24 Eccles 5.10 1 John 2.15 Now the reasons why we should not love the world are I. Because the love thereof cannot satisfie our souls or the desires of our hearts Eccles 5.10 II. Because it hinders us from loving of God 1 John 2.15 16. III. Because it makes us the enemies of God Mat. 6.24 James 4.4 IV. Because it makes men apostatize from Christ 2 Tim. 4.10 V. Because it is the root of all evil 1 Tim. 6.10 Qu. 27. What do men love which they may as a natural or moral duty Answ 1. Some love some sort of meat Genes 27.4 And 2. Some long life Psalm 34.12 1 Pet. 3.10 And 3. Some hospitality Tit. 1.8 Qu. 28. What is required of us in regard of those things which naturally we do and may love Answ Not to love them inordinately that is I. Not to love fathers mothers husbands wives or children more then Christ Matth. 10.37 II. Not to love our lives more then Christ John 12.25 Apoc. 12.11 Qu. 29. What things do men love which they ought to love as a Theological duty Answ 1. Heavenly things that is both spiritual graces which come down from heaven and heavenly glory which abides in heaven Colos 3.1 2. 2. The statutes commandments and word of God Psalm 119.119 127 140 167. 3. The appearing of the Lord in his second coming 2 Tim. 4.8 4. The house of God 1 Chron. 29.3 5. Every thing which is good Amos 5.15 Galat. 4.18 6. Instruction and knowledge Prov. 12.1 7. Their own souls Prov. 19.8 8. Purity of heart Prov. 22.11 9. Truth and peace Zach. 8.19 10. Wisdom Prov. 4.6.8.17.29.3 Now we must love wisdom for these reasons I. Because then Wisdom will love us Prov. 8.17 II. Because then we shall be blessed in outward things Prov. 8.21 III. Because otherwise we love death Prov. 8.36 Qu. 30. Whom do not wicked men love Answ 1. Not the Lord Iob