with all benefits past and to come which it pleaseth God to bestow vpon his people in Iesus Christ are the matter about which faith is exercised but as it iustifieth Christ is the full and adequate obiect of beliefe as our reasonable soule doth see in the eye heare in the eare digest in the stomake but doth not reason as it doth these things but onely as it conceiueth and discourseth within vs. The Obiect of Iustifying faith two-folde 1. Generall So that according to the twofold consideration of iustifying faith the obiect of it is twofold Generall and Speciall 1. The Generall obiect is the whole truth of God reuealed vnto vs in his word containing all Histories Doctrines Commaunds Threatnings promises of what kinde soeuer True faith respecteth the whole word of God True faith respects all this and onely this Only this because diuine reuelations only be of certaine and infallible truth which cannot deceiue and whereunto men can safely giue vnlimitted and absolute credite All this because euery parte of diuine inspired truth is worthy of all Beliefe and reuerence and so there is nothing contained in Scriptures threatning promise precept admonition exhortation prophesie or historie which falls not in some degree or other within the compasse of sauing Faith God who cannot lie hath propounded to men for truth and to be belieued whatsoeuer is deliuered in Scriptures and so it is a matter of faith but so farre forth only as it is intended to be held for true by the holy Ghost the Authour of the Scripture There is no doubt to be made but whatsoeuer is registred in the Historicall Bookes of holy Scripture by way of report is to bee taken for true in respect of storie that wee may not doubt whether those things were done or said which are there reported to be done or said But in these bookes wee haue some worthy speeches of godly men and some leud and blasphemous words of profane and wretched men The former are to be acknowledged to bee for the truth of God euery way the later must be acknowledged to be truely reported As for example it is true that Iacob vttered those prophesies of the twelue Patriarks his sonnes Gen. 44.1.2 and it is also true that those prophesies of his were the very truth of God It is as true that Rabshaketh deliuered those blasphemous threatnings against the Lord and his people 1. Reg. 18.30 and 19.5.6 but it is not true that those words came from God as Iacobs did so Iacobs were to bee taken as euery way true truely related and the truth of God Rabshakeths onely as truely reported from his mouth but in themselues blasphemous § 3. Thus faith yeeldeth firme and absolute assent to all diuine historie §. 3. 1. The historicall part as the doctrine of the as containing a certaine and sure relation of those things whereof they intreate and to whatsoeuer came from God as euery way true and to bee receiued nor doth it barely assent to the thing spoken as true but moueth and stirreth affections according as the nature of the thing belieued should and ought to worke Through faith wee vnderstand that the worlds were framed by the word of God not barely giuing credit to Moses relation touching the creation of the world but looking vnto the wisedome goodnesse and power of God whereby the heart is moued to feare reuerence and submission That faith Creation Heb. 11.3 which is deepely fastened in the heart and beholdeth the true God the creatour and Gouernour of all things as his power bountie and vnderstanding shineth in his workes that saith inciteth to humilitie reuerence loue and worship of God Through faith wee vnderstand that God hath protected and preserued and blessed his people from time to time Prouidence afflicted them when they went astray deliuered them out of the hands of their persecutors when they humbled themselues and sought vnto him inclined the hearts of their enemies to shew them fauour confounded those that rose vp against them and mercifully performed all his promises in the fittest season and where this firme beliefe is planted it begetteth a constant and well-aduised resolution to draw neere to God and cleaue to him in all conditions prosperitie and and aduersitie sickenes and health freedome and trouble when religion is fauoured and when it is persecuted because saluation is of the Lord Psal 73 24 27. he will guide his people by counsell and afterward receiue them to glorie but they that are farre from God shall perish they that goe a whoring from him shall be destroyed Mans miserie by sinne What the Scripture teacheth of the miserie of all men by sinne the vanitie of Minde and corruption of nature that faith receiueth and thence followeth selfe-deniall and renunciation of all trust in worldly meanes The H gh and profound mysteries of godlinesse Misteries of godlinesse which the naturall man perceiueth not accounteth foolishenes faith imbraceth with admiration ioy delight and affection answereable to the nature of the doctrine into which we are deliuerd Beliefe of Gods power wisedome grace loue and mercie manifested in Iesus Christ doth frame the image of God or Christ in our mindes and proposeth it as a viâ—ible patterne for our imitation in all our workes thoughts and resolutions and stirreth vp to workes of pietie iustice mercie long suffering and the like § 4. Besides â—he promise of forgiuenesse of sinnes in and through the bloud of Christ §. 4. 2 The promises concerning there be many other pretious and rich promises spirituall and temporall concerning this and the life to come all which as proceeding from the same fountaine of truth faith doth rest vpon and imbrace and that so much the faster as the promises be more excellent There is a mutuall relation betwixt God promising any good blessing in Christ and the fai hfull soule putting forth it selfe to imbrace grace offeâ—ed For faith hath not only eyes by which it doth see the good promised but hands wherewith it doth lay hold vpon the good things bestowed and the more excellent the good which is reached vnto vs in the word of promise is the closer doth faith sticke vnto it the stronger doth it hold it Men are credulous in thingâ— that may concerne them in their name goods or life and the more weightie the matter the more earnest they be in seeking resolution and the stronger hope or feare it begetteth in them 2. Cor. 1.20 All the promises of God be yea and Amen sure in themselues certaine to the belieuer and therefore hee cannot but receiue them with closer and stronger repose and adherence the more he doth apprehend their goodnesse and worth Amongst the greate and more principall promises those are to bee reckoned Sanctification which God hath made concerning our Sanctification by his holy Spirit that hee will inable them that belieue to bring forth fruits of amendment and perfect the good worke
hand of Herod How much more ought and will that man who is assured of Gods fauour and loue towards him for euer admire the mightie power vnspeakeable goodnes and rich mercie of God who hath deliuered him from the pit of Hell from the power of Satan from the curse of the law and from the waiting for of all the wicked Deuils and damned Spirits and hath translated him into the kingdome of his deare Sonne And if hee daily consider his vnworthines and and renued sinnes hee shall see more cause to wonder euery day then at the first if comparison may be made in such a case and to renue his repentance care watch and resolution to better his obedience For is it not to be wondred at that God pardoneth the sinnes of his children daily and continueth his mercie towards them and the sence of his loue euen vnto the end Who can thinke vpon his slippes and infirmities which breake from him euery day for which the wrath of God is iusty prouoked against him and withall remmeber how God is pleased to spare him to grant him accesse into his presence and to afford vnto him the sence of his loue but he must needs be astonished at the enioyment of so great and incomprehensible so large and long-enduring kindnesse his heart must bee enflamed with loue and enlarged in praises still more and more his affections raised to striue against sinne and set vpon the workes of holinesse and righteousnes wherevnto they are designed euery day more and more Assurance of sauation then doth not beget securitie but quickeneth to more sincere setled and constant obedience nor it is possible that a Christian should hold his assurance longer then he doth follow cherish and feed this heauenly affection in himselfe CHAP. IX Faith is grounded vpon the word of God not vpon the authoritie of the Church and resteth vpon God in Christ not vpon the Saints militant or triumphant §. 1. § 1. TThe Schoolemen diuide the obiect of faith into the materiall obiect and into the formall The materiall are the Articles or things belieued The formall is the foundation and last maine principle whereupon faith relieth or that whereinto the assent which yeeldeth vnto the matter belieued is resolued In which sence the obiect of faith is all one with the foundation or ground work of it But howsoeuer we vnderstand it whether for the maine reason last resolution of assent or for that whereupon our confidence leaneth relyeth resteth the authoritie of the Church cannot be the ground nor the Saints tryumphant the obiect of faith diuine The Authoritie of the Church cannot be the ground of faith 1. Thess 2.13 2. Tim. 3.16 We belieue that God hath his Church but we neither belieue in the Saints militant nor triumphant The ground or foundation of faith must bee some thing which is purely and simply diuine admixt with no errour yea subiect to no errour the indubitate word and reuelation of Christ the diuine and prime veritie reuealed by inspiration But the word of God alone is purely and simply diuine admixt with no errour the Church is subiect to errour neither hath it any truth immediately or by diuine inspiration Rom. 11.20 but by second meanes the authoritie of the Church is a thing create distinct from the first veritie The immortall seed whereby wee are regenerate and made faithfull is the onely formall principle or ground of faith The word of God alone is that immortall seed Therefore the word of God alone 1. Pet. 1.13 is the onely formall principle of faith And euen as in Husbandrie although diuers instruments and meanes bee requisite and necessary to wit plowing sowing c. yet the seed is the beginning and sole immediate cause of the graine spinging vp euen so in the spiritual plantation of faith in which our soules are liuing fields the immortall seed which the Apostles first preached and afterwards committed to writing produceth faith as the sole principle immediate motiue and formall obiect of faith as the ministerie authoritie and calling of the Church produce the same as the adiuvant and instrumentall cause or as the meanes of applying the word and seales thereof but not as the first principle Whatsoeuer credit the Church hath it receiueth the same from the Scriptures as is acknowledged by some of our principall Aduersaries and confirmed by the Apostle who saith Ephes 2.20 We are built vpon the foundation of the Prophets and Apostles The present faith of Christians is of the same kind with the faith of the Prophets and Apostles But the faith of these holy men was sounded vpon immediate diuine reuelation and not vpon the authoritie of the Church § 2. Herein the Romanists faith differs from the faith of ancient Christians for the Saints who liued of olde grounded their faith vpon the pure and faithfull Word of God § 2. The Papists make the Popes authoritie the only ground of Faith as vpon a sure foundation but the authoritie of the Pope whom they call the Church virtuall is the first ground and last resolution of the Romanists faith Indefinitely or indeterminately they teach whatsoeuer God hath spoken is most true in that sence wherein hee meâ—nt it But if we descend to any determinate speeches written or vnwritten either acknowledged or supposed for God Word the present Romish Church doth take vpon her absolutely to iudge of all and euery part of them If wee speake of that Canon of Scripture which wee haue the sence or interpretation of any text any article of faith concluded out of it the onely cause they doe or can belieue them infallibly is the Popes infallibilitie that commends them The Churches or Popes proposall is not only a condition requisite but the remonstratiue root the immediate cause and reason of their belieuing diuine reuelations And if it bee a reason why they belieue them and sway the minde to embrace the truth then it is the proper efficient cause of beliefe According to their doctrine the orthodoxall answere to this Interrogation Why doe you belieue the doctrine of the Trinitie to be a diuine Reuelation is because the Church proposeth it to me for such But he that admits this answere for sound and Catholike and yet den es the Churches proposall to bee the true and proper cause of his beliefe in the former point hath smothered the light of nature by admitting too artificiall subtiltie into his braines Whatsoeuer it be Cause Condition Circumstance or effect that truly satisfieth this demand Why doe you belieue this or that it is a true proper cause of our beliefe though not of the thing belieued We must here obserue that there is a twofold resolution One of the things or matters belieued or knowne into theâ—r first parts or elements Another of our beliefe or perswasions concerning them into their first causes or motiues In the one the most generall or remotest cause In the other the most immediate
or next cause alwayes terminates the resolution The one imitâ—tes the other inuerts the order of composition In the first acceptation the first veritie or dâ—uine infallibilitie is that into which our faith is lastly resolued For this is the first step in the progresse of true beliefe the lowest foundation whereon any Religion can be built But in the second acceptation as wee alwayes take those tearmes when we resolue our owne perswasions that is for a resolution of all doubts or demands concerning the subiect whereof we treate A Romane Catholiques faith must according to his Principles finally bee resolued into the Churches or Popes infâ—llibilitie For this is the immediate ground or first cause of any particular determinate point of Christian Faith and the immediate is alwayes that into which our perswasions concerning the effect is finally resolued seeing it can satisfie all demands doubts or questions concerning it It will not helpe them to colour ouer the matter and say God reuealing diuine truth is the formall obiect of faith For seeing God worketh mediately and reuealeth no truth vnto vs but by externall meanes and diuine authoritie in it selfe is hidden and vnknowne therefore the thing whereinto our faith is resolued must be something externally knowne which we may reade or heare And our Aduersaries must lead vs to secret reuelation which in words they pretend so much to defie or yeeld vs an externall foundation and formall obiect of faith And reiecting the Scriptures whatsoeuer they glose in wordes they neither can nor doe name vs any other indeed but the Romane Pope and Church Nor will it boote them ought to say that Gods Word in the Churches mouth is the rule of faith whereinto it is finally resolued seeing the Church defines nothing but by Gods written or vnwritten For this is more then the partie which belieues it can know nor hath he any other motiue to belieue it besides the Churches definition or assertion Suppose then wee should conceiue so well of a temporall Iudge as to presume hee did neuer speake but according to the true meaning either of statute or customarie law yet if wee could not know either the one or the other or their right interpretation but only by his determinations the law were little beholden to him vnlesse for a floute that should say he were resolued ioyntly by the Iudge and it For seeing the Law is to him altogether vncertaine but by the Iudges auouchment or interpretation his last resolution of any act of Iustice must be only into the Iudges skill and fidelitie It is true indeed that the Churches authoritie is not comprehended in the obiect of beliefe whilest it only proposeth other Articles to be belieued No more is the Sunne comprehended vnder the obiect of our actuall sight whilest we behold colours or other visible things by the vertue of it But yet as it could not make colours or other things become more visible vnto vs vnlesse it selfe were the first visible that is vnlesse it might bee seene more clearly then those things which we see by it so we would direct our sight vnto it so would it be impossible the Churches infallible proposall should be the reason of a Romane Catholikes beliefe of Scriptures or their orthodoxall sence vnlesse it were the first and principall credible or primarie obiect of his beliefe or that which must bee most clearely most certainly and most stedfastly belieued so as all other Articles besides must be belieued by the beliefe of it Nor is this proposall of the Church necessarie to the first plantation of faith only but to the growth and continuance of it as well after faith is produced whilest it continues as whiles it is in planting §. 3. God Christ not the Church and Saints is the only obiect of all true confidence trust Esay 26.34 Psal 130.5 6 7 22.5 Prou. 3.5 Iohn 14.1 1. Pet. 1.21 Rom. 3.22 Psal 2.12 Ier. 17.5 § 3. But to leaue this misterie of Romish iniquitie and to returne to the matter the authoritie of the Church is not the ground of Christian faith but the holy Scriptures and faith resteth not vpon the Saints but vpon Iesus Christ God and Christ is the obiect of confidence according to the Scripture God as the authour and parent of all good things of whom are all things and wee in him Christ as the onely Mediatour of God and Men by whom are all things and we by him or by whom God bestoweth vpon vs all sauing blessings and by whom we come vnto God They are accursed who make the arme of flesh their stay and trust in man in whom there is no helpe or power The present faith of Belieuers hath the same obiect with the faith of Adam after his fall Abel Abraham Noah Dauid the Virgin Marie all the Patriarches Ephes 4 4. Heb. 13.8 Prophets and Apostles For faith is one in obiect and kind though different in number and degree But the confidence of Adam Abel Noah Abraham c. was exercised about or directed vnto God in Christ not set vpon any Saint Abraham and the rest who liued before and vnder the Law belieued in the Messias to come The Apostles and all the faithfull since belieue in Christ alreadie come But in nature the obiect of their faith is one and the same Our Aduersaries confesse thus much Bellarmine proues Christ to bee God Bellar. de Christ lib. 1. cap. 5. because it is written of him Blessed are they that put their trust in him And the Scripture saith he teacheth euery where that wee must put our trust in the true God alone The Romane Catechisme teacheth Catech. Rom. part 1. cap. 11. q. 19. that wee belieue the holy Church not in the Church by which diuers forme of speâ—king say they God the Creatour is distinguished from things created Rhem. annot in Rom. 10.14 But the Rhemists in defence of their Saint-inuocation are driuen to say that wee are to trust in the Saints departed and that the Scripture vseth also this speech to belieue in men Exod. 14.31 2. Chron. 20.21 as They belieued in the Lord and in his seruant Moses Belieue in the Lord and yee shall bee established c. This is their first pretence whereby they seeke to couer their Idolatrie whereas they might easily haue knowne that the vulgar and the Seuentie both translate these places Deut. 28.66 Iob 24.22 Esay 33.15 1. Sam 27.12 Iohn 3.5 They belieued Moses and belieue his Prophets and not they belieued in Moses Belieue in his Prophets And it is certaine the preposition here added in Hebrew doth not euer answere to In in our language What that it is no lesse then blasphemie to say that the Israelites were commanded to put their confidence in Moses and the Prophets either as the principall authours and parents of any good or as Mediators betwixt God and them by and through whose mediation they should obtaine all good things spirituall
him euery day because hee knowes he will not disinherit him in the end and not rather say it is good sleeping in a whole skin And shall belieuers who are spiritually wise willingly prouoke God because he will not condemne them eternally The assurance which a godly man hath of his saluation is euer ioyned with a faithull and conscionable care to walke vprightly before the Lord and to decline by-paths and strayings for which end hee makes vse of euery part of the word Rom. 8.1 There is no condemnation to them which are in Christ Iesus who walke not after the flesh but after the Spirit Moreouer there may be feare of that which a man is infallibly assured to escape not a distrustfull feare of falling into it but a watchfull feare of shunning and shrinking all meanes leading thereunto §. 6. â— Commandements Titus 2.11 13. § 6. The word of grace which calleth vpon vs to belieue the free mercie of God in Christ to the pardon of our offences teacheth vs to denie vngodlinesse and worldly lusts and to liue godly iustly soberly in this present euill world and this word of grace is the matter of faith which is wholly receiued if any part take good rooting For the precepts of sanctitie and holinesse binde the conscience to obey God as well as the promises binde to trust in God What God hath linked together faith will not seperate But God hath coupled mercie and obedience grace and holinesse Hee cannot belieue or make faithfull plea to the promises of remission and saluation who doth not make conscience of all sound doctrine that he heareth and giue free vnlimited assent to euery part of Gods Word submitting himselfe to be led by it and that because it is his Word Faith setteth the Image of God vpon the heart which is manifested in the seuerall branches of holines and righteousnes which he commandeth in his Word and it resigneth a man vnto God to liue not vnto the world not vnto the lusts of the flesh but vnto the praise of his Name which is not possible to bee done if hee cleaue not vnto the Commandements as iust equall honest and good in all things and at all times to bee obeyed Faith cannot take and leaue yeeld and with-hold assent at pleasure part and mangle diuide with times seasons and priuate respects or resigne it selfe to God with limitation to haue leaue in this or that to liue at pleasure but it is downe-right for God and willingly receiueth whatsoeuer hee saith what God approueth that is pleasing to faith though crosse to age education custome credit honour naturall desire and inclination what God condemneth that faith disalloweth though neuer so much countenanced by authoritie graced by example attended vpon with honour dignitie preferment and suting to our disposition Faith subdueth the strongest passions as well and if due and right comparison be made as much as the weakest and acknowledging the Goodnesse Mercie and absolute Soueraignetie of the Lord yeeldeth it selfe to be led by him aboue all things that can oppose themselues and will not giue place to ought that doth set against him Gen. 12.1 4. If God bid Abraham leaue all his friends his Fathers house the land of his Natiuitie to goe into a strange countrie hee is straight vpon his iourney without further questioning hee will be gone Gen. 22.2 3. no intreatie will stay him in Mesopotamia If God commâ—nd him to offer his onely Sonne in sacrifice he is eaâ—ly vp to doe it The faithfull soule giues firme and free assent vnto all things reuealed by God eagerly fixeth the affiance of heaâ—t vpon the promises and cleaueth close vnto the Commandements not only such as suite wiâ—h his disposition education age but euen those that directly crosse and oppose carnall reason carnall affections worldly pleasures and what prouocations soeuer there bee in the world vnto sinne and not then alone when it may be done without contradiction or resistance but hen specially when temptations rise humane reason failes sinfull lusts hale this way and that Satan rageth the world frownes or flatters our preferment credit honour life all lies at stake In this case faith lookes directly nto God and iudgeth it best to sticke vnto him from whom comes saluation For no good can bee equall to that which God promiseth no euill so great as what he threatens no course so safe as what he prescribes no euidence so sure as the tâ—uth of God no command so iust as what God requires the greatest gaine is to loose all for Christs sake if we be called theâ—eunto wee should stand so affected to the glorie of God as to shrinke in no triall though neuer so difficult Heb. 12.4 nor thinke it much to râ—sist vnto bloud striuing against sinne This is the constant certaine iudgâ—ment of faith which bringeth forth a setled resolution to follow the Lord at all times and in all things In particular practices the faithfull may faile 1. Sam. 27.1 Psal 116. â—1 Mat. 26.70 72 74. notwithstanding all opposition In particular practice the faithfull soule may be ignorant of some things and weake in the application of others Dauid in a passion may thinke Samuel hath deceiued him and Peter surprised with bodily feare may denie his master but the constant temper of the belieuer is much better and if by some vnexpected occasion he be vnsetled he is neuer quiet vntill his former resolution be confirmed and put in practice For hauing we ghed and pondered all things in an euen ballance hee is assuredly perswaded that no outwarâ— euill can come in comparison with Gods anger no earthly good is to bee matched with Gods fauour that transitorie delights aâ—e deare bought if a man endanger his soule to compasse them that the sufferings of this l fe are not worthy to bee compared with the glorie that shall bee reuealed and therefore it is infinitely better to cleaue vnto God though in reproaches bands imprisonment or death Heb. 11.25 then to enioy the pleasures of sinne for a season § 7. And seeing faith kindly rooted doth spread it selfe to euery branch of diuine truth §. 7. The obedience of faith is vniforme intire and constant cleauing inseperably to the whole and with closest repose of heart to that which is most excellent and of greatest impoâ—tance the obedience which faith produceth and the worke which it animateth must be intire uniforme and constant Intire not in degree but in the branches of obedience Maimed obedience to some duties of the law lopping off other branches which accord not with our state humour and disposition or grossâ—ly neglecting them though no lesse commanded is an argument of an vnsound and imp rfect root whence it sprâ—ngeth The practice of some one or few Christian duties ioyned with the extreame neglect of others no lesse excellent and necessarie is no token of faith but a strong presumption that what good is done proceedeth from indulgence to corruption For
not-rooted called faith Temporary Mat. 13.20 21. Luke 8.13 14. or an affiance certaine wel-planted constant knowne by the name of Iustifying or sauing faith Iustifying faith so called from the principall effect For to iustifie is not the full effect of this confidence or affiance Luke 8.13 Matth. 13.23 beyond which the efficiencie of it doth not extend but because this is the principall thing wherein the force of true faith is occupied Acts 24.14 Acts 15.9 Psal 119.66 Acts 27.25 Gal. 5.6 it is so called Iustifying faith belieueth the historie purifieth the heart sticketh to the Commandements receiueth the temporall promises worketh by loue but it is called Iustifying from the principall effect as the soule is called reasonable from the power it hath to inuent iudge and discourse not that these are her only faculties In the Scriptures of the New Testament this faith is vnfolded in these and such like phrases To belieue God To belieue in or vpon God Rom. 4.3 Iohn 5.24 Acts 16.34 18.8 Iohn 14.1 Rom. 9.33 Acts 6.42 Acts 16.31 Iohn 2.11 3.16 Io. 1.12 3.33 Marke 1.15 Acts 11.1 2.41 1. Cor. 2.14 To belieue in or vpon Iesus Christ To receiue him To receiue the testimonie of God To belieue the Gospell To receiue the Word of God To belieue God signifies no more but to assent to that which the Lord speaketh but belieuing as it belongs to the vnderstanding is the roote and foundation from which confidence of the heart doth spring and flow such a beliefe in the minde is signified in this and all other phrases as is alwayes necessarily accompanied with trusting in God for that which wee belieue hee can and will bring to passe And the other of trusting to or relying vpon is implied whensoeuer wee find that ascribed to belieuing which cannot bee obtained without faith in Christ And if wee search the Scriptures wee shall find these phrases To belieue a Rom. 4.3 with Rom. 4.5 24. Rom. 10.10 11. Iohn 8.30 31. Act. 19.4 Iohn 1.12 Acts 16.34 with 31. Marke 1.15 Gen. 15.6 with Rom 4.3 God and to belieue in God to import one and the same thing A preposition b Exod. 14.31 and 19.9 Luke 24.25 Iohn 2.23 is added to belieue when nothing but assent of minde is signified and it is put without a c Iohn 9 35.38 Esay 28.16 with Rom 9.33 preposition wheÌ„ trust or confidence is implied Rom. 3.22.26 Acts 3.16 Gal. 2.16 Phil. 3.9 Acts 24.24 Col. 3.5 Gal. 2.26 Ephes 1.15 Bayne in Ephes â— 15 d The Hebrew preposition serueth oftentimes to note the accusatiue case and is vsed or omitted without any difference Deut. 7.6 7. 1. Sam 14.37 Esay 33.15 Iob 24.22 Deut. 28.66 Psal 106.12.24 Esay 43.10 The 70. translate the particle sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem 12.6 2. Chron. 20.30 Psal 28.32 ordinarily by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 4.6 22.4 5 25.2 37.3 Psal 11â— 8 9. 146.3 Sometimes they omit it altogether Exod. 14.31 19.9 Ps 106 12. Gen. 15 6. and sometimes they adde the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew hath no particle Esay 28.16 In the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are often put interchangeably one for another Marke 1.9 2.1 Math. 2â— 1 Marke 1.15 Luke â—3 42 Rom. 5.21 Gal. 5. â—0 Phil. 3.3 1. Tim. 3.16 Ephes 6.24 And the Heathen Greekes vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreouer wee reade sometimes the Faith of Christ and faith which is by Christ sometimes faith on Christ and sometimes faith in Christ which seuerall formes of speech note much the same thing but that as some learned men obserue the first may be conceiued as propounding Christ the simple obiect Doct. 2 of faith The second phrase Christ the obiect together with our adhering to him The third noteth Christ the obiect our adhering in him together with the word propounded as the way and meane by which wee come belieuingly to inhere in him §. 4. Not the habit but the act of faith is required § 4. But euermore when faith is required it is not the facultie whereby wee are apt and furnished to belieue but the act and exercise of that habite whereby we execute the function of belieuing which is to be vnderstood For this is that which God commandeth in the Scriptures not that our soules be adorned with the habit of faith though that be necessarie but that we belieue in him Belieue in the Lord your God Repent yee and belieue the Gospell 2. Chron. 20.20 Marke 1.1 Marke 9.23 Io. â— 12 14.1 If thou canst beleeue all things are possible to him that belieueth But as many as receiued him to them he gaue right to become the sonnes of God euen to them that belieue on his Name Yee belieue in God belieue also in me Iohn 3. â—8 Acts 8.37 He that belieueth on him is not condemned If thou belieuest with all thine heart thou mayest The Gospell is the power of God vnto saluation Rom. 1.16 1. Iohn 3.24 to euery one that belieueth This is his Commandement that yee should belieue on the Name of his Sonne Iesus Christ Ephes 1.8 We are saued by faith Acts 16.31 is all one with that Belieue on the Lord Iâ—sus Christ and thou shalt be saued We are iustified by faith Gal. 2.16 Acts 13.39 10.4 is all one with that By him all that beleeue are iustified from all things from which yee could not be iustified by the Law of Moses Whosoeuer beleeueth in him shall receiue remission of sinnes Rom. 4.3 Abraham belieued God and it was imputed to him for righteousnesse And therefore the Israelites are reprehended that they belieued not in the Lord Num. 14.11 Deut. 9.23 Psal 78.21.22 A fire was kindled against Iacob and anger also came vp against Israel Because they belieued not in God and trusted not in his saluation None but those belieuers are praised Blessed is she that belieued Luke 1.45 Iohn 20.29 Rom. 9.33 Because thou hast seene mee thou hast belieued blessed are they which haue not seene and yet haue belieued Whosoeuer belieueth on him shall not be ashamed CHAP. II. Of the Authour and worker of Faith Iustifying § 1. IVstifying faith §. 1. What Iustifying Faith is which not only belieueth God speaking in his Word but mebraceth all diuine truth as containing the chiefe good of Man as being the most perfect doth necessarily require before it faith historicall comprehend all other kinds vnder it It may be defined a liuely and obedientiall affiance or confidence wherby we rest vpon Christ for saluation receiue the promises of grace temporall and spirituall sticke to the Commandements as good both simply and in comparison and feed vpon the word with sauour and delight More largely It is a wonderfull
Iesus Christ how can we be perswaded touching his gracious pleasure till we be acquainted with his word whereby he hath declared it How can I belieue or certainly know that a friend will doe me this or that good turne vnlesse I haue his word or promise to that effect no more could we euer know or bee perswaded that God would forgiue our sinnes or shew mercie vpon vs should hee not by his Word signifie and make knowne the same Rom. 10.8 Iohn 12 6. Marke 1.15 Rom. 1.16 Isay 53.1 The Word is the Word of faith propounding things to bee belieued and commanding vs to belieue The Gospell is the word of the kingdome the power of God to saluation the arme of God Faith is the mother of Prayer Encreased by Prayer and the vse of the Sacraments Prayer a meanes of the increase and conseruation of faith The Sacraments doe confirme conserue and increase faith begunne but the Word only is the instrument to beget faith Two things are here to be looked vnto First that we seuer not what God hath ioyned together Secondly that we attribute not to the instrument what is proper to the Authour For the Word by the Ordinance of God is appointed to represent to our mindes what it is ordained to signifie and by it as an instrument it pleaseth God to worke but the whole force efficacie and power doth flow from God and he that created man at the first Marke 16.20 1. Cor. 12.6 is his restorer to life eternall If it be demanded why doe not all belieue that heare the Word Why all doe not belieue that heare the Word The answere is Mans wilfulnesse is the fundamentall radicall prime cause of obstinate vnbeliefe and he belieueth not because he will not belieue which disposition the will hath of it selfe by nature But the reason why one belieueth and not another is because the Holy Ghost doth not inwardly teach all men but whom he will and ioyne his efficacie to the Woâ—d preached and heard in whom he will The cause of this his will we are not bound to render we cannot render but must rest in the good pleasure of God Though faith be the gift of God men must vse the meanes to obtaine it And though no man doe belieue by the externall hearing of the Word vnlesse the inward operation of the Holy Ghost regenerating and giuing faith doe accompany it yet must all men giue attendance to the hearing of the Word preached and diligent reading because it is the meanes that God hath ordained for the begetting of faith and by precept diuine they are thereunto obliged Neither shall it excuse any man to say hee could not belieue and if he should make triall his endeauour would be in vaine Such friuolous pretences shall nothing auaile before God The lesse able wee are to belieue of our selues the more carefull should wee bee to vse the meanes that God hath ordained that we might obtaine it Marriage was neuer held superfluous or vnnecessary for the propagation of mankind because the reasonable soule is not generated by our parents but immediately created and infused of God That faith is the sole gift of God wholly infused not partly acquired by vs should rather incite then any way abate our endeuours for attaining it For faith is not giuen but in the vse of the meanes and though he giue not faith vnto all men he violently withholds faith from no man that seeketh it but denieth it iustly to them that willingly preferre the pleasures of sin before the pearle of the Gospell And as Christ infused not humane life into trees stockes and stones but into bodies passiuely organized and figured for the fit habitation of the humane soule so neither doth hee ordinarily bestow supernaturall grace on euery one that hath a reasonable soule but on such onely as are by him passiuely prepared for it The conclusion is that wee must waite daily at the posts of Wisdomes gate meditate seriously vpon the Word of life and nourish the motions of Gods Spirit as the meanes whereby faith is begunne and increased in vs. CHAP. III. Of Iustifying faith what it is and what things are implied therein § 1. IVstifying faith presupposeth the knowledge of God and Christ §. 1. Faith presupposeth knowledge of the precepts of the word and promises of the Gospel Knowledge is an antecedent if not a part of faith Knowledge I say not of the reason and nature of the th ngs but of reuelation which rests in the meaning of the testimonie distinctly vnderstood The things which God commandeth vs to belieue exceed all naturall capacitie cannot be knowne in their essence and properties as things naturall are by the light of reason But euery belieuer must know it to be the Word of God which he receiueth and what is signified thereby and the things to be as they are reuealed though he cannot comprehend the reason or causes of them Iob 19.25 Iohn 17.3 2. Tim. 1 1â— 2. Tim. 2.7 Acts 26.18 Mat. 11.25 26. Ephes 1.8 â— Iohn 6.15 1. Iohn 4.16 Knowledge is put for faith as that which euer accompanieth it When God enricheth men with faith he is said to open their eyes to reueale vnto them the misterie of his will and they are said to bee taught and instructed of him Out of question faith is a most wise grace making them that be endued therewith wise vnto saluation and that euident to the belieuer which of it selfe is incomprehensible In faith historicall there must be knowledge of the historie and truth of the Gospell much more in faith Iustifying There is such relation betwixt Faith and the Word Iohn 20.21 Rom. 10.17 Esay 55.3 Col. 1.6 2. â— Ephes 1.12 that without the Word there can be no Faith as the foundation being taken away that which should bee built vpon it cannot stand The order whereby men are brought to the faith is this first they heare and then they belieue Faith is an assent to the truth and promises of God But no assent can be giuen to a thing vtterly vnknowne What is more absurd then to dreame of a blinde assent to wee know not what to a thing wee neuer heard off Howsoeuer faith apprehends mysteries not to be inquired into yet the proposition and doctrine of all the Articles of faith must be distinctly conceiued Popish Obiections preuented that a man bee able to vnderstand what they are If a man cannot giue a reason of the thing belieued hee must be able to giue a reason of his beliefe 2. Cor. 10.5 Bellar. de Iustif lib. 1. cap. 7. Faith captiuates our vnderstanding vnto the obedience of Christ but is not ignorant of Christ or of his doctrine It giueth credit and submitteth to the truth acknowledged though it seeme absurd to carnall reason but it cherisheth not ignorance of diuine mysteries exceeding all humane capacitie It subiecteth reason to the doctrine of God and his reuelation but
motiues and inducements experiments and probabilities Many obiects of faith may also bee euident and that which is belieued may also be seene Iohn 20.29 Thomas because thou hast seene me thou hast belieued There is a compossibilitie of faith and euidence in diuers respects whereby they may both stand together in the same man about the same obiect albeit faith rest not vpon that euidence but vpon diuine reuelation Faith and Science are habits that may stand together Faith by authoritie reuealed Knowledge or Science by euident demonstration For albeit faith exceed the dimension of reason yet reason is subordinate to it as sense is to vnderstanding And therefore as it is no inconuenience to say we vnderstand the thing we see no more then is it to say wee belieue that which is euident in diuers respects Many diuine things touching God which are receiued by faith may also bee found out by naturall reason And if things credible by the manifest likelihood of truth which they haue in themselues be made more credible by the knowne condition and qualitie of the vtterer faith relying vpon the authoritie of the reuealer may be strengthened by the probabilitie of the thing Faith is a firme assent 1. Firme as appeareth by the originall of the word and the arguments wherewith it is ioyned I am perswaded of the same thing Acts 13.34 2. Sam. 7.16 Phil. 1.6 2. Tim. 3.14 1. Iohn 3.19 that he which hath begun this good worke in you will performe it vntill the day of Iesus Christ Continue thou in the things which thou hast learned and art assured of For thereby we know that we are of the truth and shall before him assure our hearts I am perswaded that neither life Rom. 8.38 nor death nor Angels nor principalities c. where the grounds of this perswasion shew it to bee firme and infallible And it is further manifested by the definition of faith giuen by the Apostle calling it Heb. 11.1 The euideÌ„ce of things not seen because it doth represent those things to the mind by a certaine assent and to the heart by certaine confidence which cannot bee comprehended by reason Yet somtimes accompanied with doubtings But though faith in it selfe be a firme assent yet by reason of our infirmitie it is somtimes accoÌ„panied with doubtings The things belieued of all are one and the same but the habit qualitie or inward strength by which they belieue is not of like force in all In it owne nature faith is opposite to doubting and wauering O thou of little faith Math. 14.31 21.21 wherefore didst thou doubt If yee haue faith and doubt not Whosoeuer shall say vnto this mountaine Take thy selfe away and cast thy selfe into the Sea and shall not wauer in his heart but shall belieue that those things hee saith shall come to passe Marke 11.23 Luke 12.29 Iames 1.6 Therefore aske not what yee shall eate or what yee shall drinke neither let doubtfull thoughts ascend in your hearts Aske in faith and wauer not But through our weaknesse it is often mixed with doubtings Lord I belieue helpe mine vnbeliefe Marke 9.24 Abraham is commended for his faith and propounded by the Holy Chost as a patterne to all his posteritie yet was he not free from infirmities as the storie sheweth in diuers particulars Rom. 4.16 The Apostle writeth thus of the faith of Abraham And being not weake in faith hee considered not his owne bodie now dead when hee was about an hundred yeares olde Rom. 4.19 20. neither yet the deadnesse of Sarahs wombe He staggered not at the promise of God through vnbeliefe but was strong in faith giuing glorie to God He doubted not through infidelitiâ— but of infirmitie he doubted Gen. 16.2 3 4. Gen. 12.13 when he tooke Hagar and requested Sarah to say she was his sister Much is spoken in Scripture of the faith of Dauid but hee was shaken many times as hee confesseth of himselfe Psal 31.22 I said in mine hast I am cut off from before thine eyes Psal 73.13 16 22. 116. â—1 Verily I haue clensed my heart in vaine and washed mine hands in innocencie I said in my haste All men are lyers And though it bee out of question that wee are to endeuour for the perfection as of all other graces of Gods Spirit so of that faith whereby wee giue assent to what God hath reuealed yet by reason of our weaknesse it comes to passe that doubtings doe many times arise in our hearts 2. Absolute The assent that faith giues to the Word of God is absolute and vnlimited viz. to the whole truth promises threatnings commandements It will not take and leaue at pleasure but if it apprehend in one thing what the Lord saith it will receiue his testimonie if it can apprehend it to be of God in euery thing and that simply because it is the Word of God though it exceed humane capacitie and likelihood Acts 24.14 So worship I the God of my Fathers belieuing all things that are written in the Law and the Prophets It is a sinne for a man not to belieue whatsoeuer God hath made knowne in his Word and in that respect it is damnable not to belieue or to misbelieue any thing But through ignorance and infirmitie a Christian may misbelieue many things without the danger of damnation Faith should be entire in all things must bee entire in all fundamentall points without the knowledge and faith of which a man of age and discretion cannot be eased but all errour and misbeliefe doth not destroy the truth of faith no more then euery imperfection doth the truth of righteousnesse A man may misunderstand diuers places of Scripture and thereupon hold that to be true which is false and yet be saued for all this errour Acts 1.6 2.2 3. The Apostles themselues for a long time euen till after the Ascension of our Sauiour into Heauen and till the comming of the Holy Ghost vpon them looked for the establishment of an earthly Kingdome in this world by their Lord and Master Did they not slip into this errour by misbelieuing the prophesies of the Old Testament Psal 72.17 Dan. 1.14 concerning the Messiahs Kingdome yet were they out of danger of damnation and in the state of grace all that time because they rested on Christ as the spirituall Sauiour of their soules that should take away their sinnes and bring them to euerlasting life in Heauen though they erroneously hoped for a temporall kingdome also And after they had receiued the gifts of the Holy Ghost for a time they were ignorant of the conuersion of the Gentiles Acts 11.2 3. Hee that belieueth the truth in one thing because God hath reuealed it will belieue euery thing that he vnderstandeth to be reuealed of God But he that holdeth the foundation of faith firme and stable may dissent in some things from that which is generally
24. that we should belieue on the Name of his Sonne Iesus Christ and loue one another as he gaue vs commandement And he that keepeth his Commandements dwelleth in him and hee in him and hereby wee know that he abideth in vs by the spirit which hee hath giuen vs. § 5. This faith is an affiance wel-rooted and kindly planted §. 5. Affiance must be wel-rooted Luke 8.15 so that it diffuseth it vertue into euery affection euen the whole masse which it is ordained to purifie and season It is so close setled and fastened that neither the feare of persecution can scorch it nor the cares of this world choke it nor the loue of pleasure wither it being so deeply set it disperseth the vertue of the word into euery facultie of the soule whereby we are seasoned as a little leauen leaueneth the whole lumpe wherein it is hid Temporarie faith makes it abode in the confines or suburbs of the soule Math. 13.33 the externall face of the heart but soakes not into the bottome of it either it hath but shallow rooting or at best can nâ—uer get vnder the loue of pleasure or worldly cares which are fast riuetted in and will not bee remoued out of the affections and being planted shallow it doth not it cannot send it vertue into the seuerall faculties of the soule to season them throughout For so farre as the word enters it seasoneth but being entertaineâ— sleightly with subordination it seasoneth but superficially 2. Sound and permanent 2. Iustifying faith is a sound and permanent affiance which ariseth from the firme setting and rooting of it in the heart For when the word of life is stedfastly distinctly certainly assented vnto and sincerely embraced no temptation or assault can make a man flinch shuffle or start aside from the constant prosecution of saluation in the way of life and the faithfull practice of such duties as God prescribes for the attaining of that end Faith that is sincere in qualitie is euer sound in degree being of strength to make resistance against all opposition that shall encounter it hauing taken the heart for it Fort and defenced Tower Againe faith being once set in the Heart as in it throne and seate of Maiestie doth euery day confirme and strengthen it selfe more and more whereby the belieuer growes more resolute to withstand all assaults and temptations shot against him The faith that takes kindly spreads it selfe by assent and close adherence to euery obiect within the spheare of diuine Truth to which it cleaueth inuincibly and from which it cannot be seperated by any aduerse power or carnall allurement naturall passion or fierie assault The Temporary belieuer acknowledgeth the summe of Christian duties or practices and subscribes vnto them in grone yâ—◠〈…〉 particulars but euer with limitation subducting as much as well pleasing humours disallow vntill he finally dissolue what true faith buildeth euen vnto the first foundation if the opposition of carnall feares hopes loue or hate come once to be eager and direct And this comes to passe because the word was neuer rightly planted in an honest heart for as the tree that is not set deepe to take liuely rooting doth in successe of time wither though for many yeares it may bring forth both leaues buds and fruit so is it with the temporarie belieuer because the word is not well hid and rooted in him 3. As faith is a sound so is it an ouer-ruling affiance 3. Ouer-raling exercising an vniuersall milde soueraignetie in Man Faith ordinarily ruleth where it dwelleth but the regiment is milde and gentle not rigorous and tyrannicall For it seasoneth our inbred affections altereth the taste of euery appetite qualifieth and strengtheneth our naturall inclination to that which is good and powerfully perswadeth to denie our selues and follow the Lord. It hath euery desire at command or as it were vndershot that it dares not stirre to it preiudice but by stealth or some secret aduantage espied by the flesh vnable to stand out against it It is of strength to make resistance against all opposition and breake the violence of euery inclination contrary to such motion as it suggesteth hauing it force vnited by close reposall in the heart It curbeth vntruly passions as the power of a kingdome doth easily quell a company of Rogues that make inrodes vpon the borders but cannot set footing in the heart of the Kingdome Whatsoeuer is in the world whereby wee might be drawne away from God that is subdued and vanquished by the power of faith The prauitie of nature the wiles of Satan all euill concupiscence whatsoeuer is opposite to the Spirit of God that is brought vnder by the might of faith True it is that our warfare doth last during life our conflicts are daily new and diuers battailes are moued against vs by the enemie almost euery moment but in all these faith is victorious This is the victorie whereby we ouercome the world 2. Tim. 1.12 1. Iohn 5.4 5. euen our faith Who is he that ouercomes the world but he that belieueth that Iesus is the Sonne of God Phil. 4.13 I am able to doe all things through Christ that strengthens me Dauid first encounters a Lion and a Beare and afterwards ouercomes the great Goliah so true and liuely faith first begins with pettie desire and passions or such temptations as are incident to our present state and calling and hauing gotten mastery ouer them still encreaseth as difficulties or oppositions multiply vntill at length Satan the world and the flesh bee brought into subiection But Temporarie faith keeping residence only in the out-face of the heart is ouerswayed ouerborn in temptation by euery strong desire or deep-rooted passion It may perhaps suppresse someone or few exorbitant passions and keepe vnder the out breach of some others but the passion it selfe doth still liue and beare sway to keepe faith out of it throne and in time wil preuaile to choake the seed of grace 4. Most humble 4. Of all graces faith is the most humble a poore petitioner a begging hand receiuing all things of fauour challenging nothing to it selfe ascribing all good to the prayse of grace It fighteth manfully triumpheth victoriously worketh by loue but in all this it magnifieth the grace of God relyeth vpon him seeketh his prayse § 6. Lastly Iustifying faith for nature and qualitie is a spirituall taste §. 6. Faith is a spirituall taste howsoeuer defectiue for degree It receiueth the word tasteth relisheth retaineth it as the most sweet wholsome and delectable food There is the same proportion betwixt the word of life the food of the soule the liuely faith that is betwixt bodily food and the instrument of bodily taste Isay 55.2 Hearken diligently vnto me and eat ye that which is good and let your soule delight it selfe in fatnesse Heb. 4.2 The word profited them not saith the Apostle speaking of the Israelites because it
translated from death to life is also endued with the grace of loue Hee that belieueth is in the light and abideth therein But no man is in the light 1. Iohn 2.9 10. who loueth not Faith and Hope be inseparable But it cannot bee but wee should loue those things which we alreadie know embrace taste and hope to bee singularly good Faith receiueth and resteth vpon the mercie of God as our soueraigne Good But it is not possible for a man truly to know and embrace the chiefest good and yet to with-hold affection from the loue of it It is faith which setting God before vs such a one as hee is wise mightie iust mercifull louing and gracious towards vs enamoreth our hearts and stirreth in vs affections correspondent to his grace neither is there any sparke of true loue which is not kindled by this meanes Wee loue God because he loueth vs first 1. Iohn 4.19 But nothing can season and affect the heart with the serious consideration and sweet taste of Gods mercie and fauour but faith only In nature wee see nothing can moue in desire to this or that till first it hath â—pprehended it louely and it cannot but moâ—e when it hath soundly tasted of it goodnesse So our affections cannot in loue moue to and vnite themselues with God till by faith we know him to be an amiable obiect for vs sinners to embrace and when wee haue soundly and truly tasted how good and gracious the Lord is we cannot but loue and affect him intirely Faith is an obsequions and affianced acknowledgement of the truth of Gods promises But hee that doth after that manner acknowledge the truth of God in Christ is both inwardly affected towards God and desirous to put forth the same in all duties of holinesse and righteousnesse Titus 2.11 12. The doctrine of grace which bringeth saluation teacheth vs to denie vngodlinesse and worldly lusts and to liue godly iustly and soberly in this present world which being embraced by faith doth leauen euery facultie Popish Obiections preuented 1. Cor. 13.2 Bellar. de Iustif lib. 1. cap. 15. Rhem. annot in 1. Cor. 13.2 and season it in such sort as the seuerall affections will readily moue at the command of faith When the Apostle seperates faith and loue saying If I had all faith so that I could remoue Mountaines and had not loue it profiteth me nothing hee speakes of that perswasion and confidence in the extraordinarie promises of God whereby the parties endued therewith weâ—e inabled to doe miracles And the word All noteth manifestly the highest degree of doing miracles That whereas some had faith to doe some miracles and not other some the Apostle sheweth that if he had such a miraculous faith that hee could doe all miracles and haue not loue it were nothing This is cleare in that the Apostle reckoneth faith miraculous amongst the gifts of the Spirit in the precedent Chapter and by the example or instance of mouing Mountaines 1 Cor. 12.9 which our Sauiour noteth as a Master miracle amongst others He saith 1 Cor. 13.2 Math. 7.20 Luke 17.6 Bellar. de Iustif lib. 1. cap. 5. Sect. deinde If I had All knowledge not vnderstand ng iâ— simply and absolutely of all kindes of knowledge but of the gift of knowledge and so by All faith he meaneth not all kinds of faith but all faith of miracles Vniuersall propositions must bee limited according to the subiect matter vnlesse we will runne into manifold absurdities And that the faith he speaketh of was not fitly qualified to Iustification appeareth in this that it did not command but rather was subordinate to their vain-glorious humour Looke as their confidence was greater in the power and extraordinarie promises of God the more were they puffed vp boasting in themselues insulting ouer their brethren whereas if their affiance had beene well setled vpon the mercie of God in Christ and had rightly spread it selfe to the seuerall branches of holy truth it would haue inclined yea constrained them to serue one another in loue and bend their gifts to the edification of their brethren which whilest they doe not but rather turne their gifts to the seruice of their lusts and the dishonour of God it is euident they belieued not vnto righteousnesse But by what faith should these Corinthians haue come to know and rightly to value Christian loue The same by which they wrought wonders or some other If the same a So Bellarmine seemes to dispute vbisupra â— 5. Augustinus then faith is true though separated from loue If some other the Apostle in all congruitie should first haue exhorted them to embrace it otherwise he had commended the beautie of Christian loue but vnto blinde men Besides if it be some other then by that grace of faith whereby they rested vpon the extraordinarie promise and power of God they had neuer beene able to discerne betwixt good and euill or to behold the worth and dignitie of Christian loue and kindnesse though neuer so wel-rooted in their hearts To this question it is directly answered That the exercise of loue was to bee raised in these Corinthians hearts by faith for common offence and qualities the same with that whereby they wrought miracles but by the same faith rightly set deeply rooted taking better in the heart diffusing it vertue into the seuerall faculties spreading it selfe vniformely vnto the particular branches of Christian duties directing the affections vnto spirituall obiects and fixing them fastest vpon such as it adiudgeth best and most effectuall to the edifying of themselues and others In lustifying faith two things are to be considered the common nature or substance and the specificall nature plantation and soueraigntie For faith historicall and Iustifying agree in this that both the one and the other is an assent to diuine truths grounded vpon the authoritie of the reuealer Faith temporary and Iustifying agree in this that they receiue the word and rest vpon the mercies of God but in radication soueraigntie and working and so in speciall nature sauing faith differeth from other kinds The seed which fell by the high way side in stonie ground among thornes and in good soile was one and the same and in most of these grounds it tooke not alike in all kindly in the good soyle alone The common nature of faith is to receiue the Word which some receiue by bare assent of vnderstanding others by sleight and superficiall confidence which vanisheth away but the doctrine of life taketh kindly in the honest and good heart which embraceth it soundly with vnfained and wel-rooted affiance Iustifying faith is discerned from the other kinds not by this that it receiueth the promises which they doe not but it receiueth them in another manner and degree with firmer radication in the heart which is the seate of the affections that it might season them and subiect earthly desires to the affectation of heauenly things Amongst the chiefe Rulers of
which to faith are meerely accidentall The godly and deuout affection and willing submission to the rules of faith which is in Christians being an act of charitie and not of faith differenceth not true faith in it selfe from the faith of Hypocrites but distinguisheth faith and charitie from faith only And thus our Aduersaries make the Deuill a Catholike against his will Or if they will say that true Christian faith doth alwayes actually and necessarily imply this godly affection and willing submission of vnderstanding to the rules of faith then because this cannot bee without charitie let them say as the truth is that true Christian faith cannot bee separated from loue and good workes It is impertinent to dispute whether the faith of Deuils be naturall coact and dishonest or the faith of wicked men supernaturall voluntarie and Honest as if these things distinguished the faith of vngodly men from the faith of Deuils For if the maiestie of Gods infallible truth command the assent of Deuils to that which they loue not doth not the same cause also preuaile with vngodly men who beare no affection to God or goodnesse And as for the honestie or dishonestie of the act there can no circumstance bee named why it should bee honest in wicked men and dishonest in the Deuils for it is fearefully abused in both And if it be granted that faith without workes or grace is in men the gift of God but the faith of Deuils not so this argues a difference only in the cause not in the essence nature or qualitie And though it bee his gift yet being without grace and charitie and without these of necessitie as vnfruitfull as the faith of Deuils both which our Aduersaries grant it is no more auaileable to make a Christian then the faith of Deuils is It is further obiected if faith cannot be without charitie then faith alone doth not iustifie This followeth not Bellar. de Iustis lib. 1. cap. 15. §. At si §. postremâ— for it is one thing to say faith alone doth not iustifie another that faith which iustifieth is not alone This latter wee yield vnto the first wee denie Faith alone doth iustifie that is priuatiuely considered without hope or charitie as causes concurring therewith in iustification but this faith cannot really be seperated from or negatiuely considered without hope and charitie For though it be true that the total cause of any thing being in act the effect must needs follow yet from the totall cause we cannot separate those things together with which it hath in nature it existence and beeing and without which it cannot be in act for the producing of the effect though they conâ—erre nothing thereto because that is to denie the being of it and to destroy the cause The eye alone seeth the eare alone heareth but it must be a liuing eye and hearing eare not separated from the head or broken off from the rest of the bodie Faith alone iustifies without other graces not in regard of their presence but in regard of their co-working with faith to this effect of our Iustification It is one thing to say the eye is in the head without other senses and another thing to say the eye doth see alone no other sense seeing with it Liuelihood is the qualification of that faith that iustifieth and workes at least a preparation and promptitude of heart to good workes is an effect of faith as immediate as Iustification So then faith cannot bee withot loue and yet wee apprehend not the promises of eternall life by workes but by faith alone although truly they cannot be apprehended by parties destitute of workes at least of sincere resolution to walke in obedience Nor doth faith alone apprehend the truth or deriue the benefit of diuine promises to our selues but by it alone though accompanied with all other sanctifying graces and attended with the whole traine of good workes wee expect and pray the promises may be fulfilled not for our sakes or for any righteousnesse wee haue in vs or can hope for in this Life but only for the merit of Christ by his sole mediation and intercession In briefe the faith which iustifieth is operatiue attended with good workes of all sorts accompanied with all graces of the the Spirit but we liue by it as it vnites vs to the Lord of life yea by it alone not by it and other parts of grace in as much as by it wee trust in Gods mercies offered in Christ wholly relying on them not partly on them and partly on our workes or righteousnesse CHAP. V. Of the generall obiect or matter of Faith Iustifying §. 1. What doctrines are called matters of Faith § 1. MAtter 's of faith strictly and properly those are called which pertaine to the nature and essence of faith first and by themselues as are the points of faith contained in the Gospell the ignorance whereof is damnable and the deniall hereticall But in a more large acceptation all truth reuealed by God in his holy Word is a matter of faith and to bee belieued as God hath reuealed it Hence is that rule of Diuines There are many integrall parts in the Word of God which are said to bee of the word of faith but not propeâ—ly a matter of faith For there are many historicall domesticall and particular matters set downe for example not properly for faith which wee belieue not because they pertaine to sauing faith but for that they appertaine to the Word written by the Spirit of God And not much vnlike hereunto is that distinion that some things are necessarie to bee belieued to saluation by themselues and the authoritie of the Scriptures as the substantiall points of faith and manners others for the authoritie of the Scripture only as those which are not so necessarie and some neither by themselues nor the authoritie of the Scripture as are things in themselues indifferent so long as by circumstance they bee not repugnant to faith truâ—th loue and edification § 2. Iustifying faith is considered §. 2. Iustifying faith is two wayes considered either according to it most eminent effect which is to iustifie or according to it full and adequate act For that faith which iustifieth doth imbrace the Commandements belieue the threatnings looke to all the promises of God made in Iesus Christ concerning this life or the life to come and receiue the good things promised it sustaineth in aduersities worketh by loue as an instrument conioyned with it guideth all our actions and giueth firme assent vnto euery article of faith and euery part of diuine truth but as it iustifieth it is conuersant about Christ obeying to death that we may find righteousnesse and forgiâ—enesse of sinnes to life in him or it cleaueth vnâ—o Gods mercies manifested in that eteâ—nall sacrifice alwayes breathing out life to men renouncing all trust and confidence euen in such graces as we haue receiued from God The trueth mercie fidelitie and power of God
iâ— wee giue our selues to the prosequution of some good works because we receiue and embrace the word which coÌ„mandeth them then shall we giue our selues to the performance of euery good work which the same word doth call for at ou hands If wee doe this or that good worke coÌ„manded because it is sutable to our disposition passing ouer others that bee crosse thereunto wee obey not the Lord but please our selues The Word of God doth worke effectually as it is embracâ—d and the consideration of what Christ hath done for vs will bring forâ—h in vs the same minde that was in him a minde to doe his Fathers will in euery point alike sincerely but with greater intentions feruour and chearefulnesse as the weightinesse of the dutie or opportunitie and season shall require For true faith assenteth to euery diuine truth as certaine and infallible cleaueth to euery promise and commandement alike sincerely and vnfainedly sticketh fastest to them that bee of greatest worth and necessitie or vpon speciall occasion may most tend to the glorie of God the comfort of the soule and good of our brethren and so teacheth the affections to rise and fall swell and asswage whether in admiration or detestation in embracing or loathing and to put themselues forth in practice according to the different excellencie or indignitie goodnesse or vilenes of obiects presented to them It teacheth vs absolutely and intirely to submit our wils vnto Gods will to affect whatsoeuer hee approues to hate whatsoeuer he disallowes to loue that best which his Word assureth vs to be most excellent and deare to him and to detest that most which is most odious and abominable in his sight though otherwise pleasant to our naturall disposition or not so distastfull as many other matters would be did we take care for the flesh to fulfill the lusts thereof Indeed the faithfull soule may find it selfe more prone to one sinne then another and more dull to some good duties then other by reason of naturall inclination state of life custome or some other occasion but if right comparison be made faith inciteth to hate all sinne and to affect all duties of holinesse one as well as another A man sick of diuers diseases but one predominant may be cured of it as much as of any of the rest and yet be more troubled with the remainders of it because it had deepest root and greatest head and so euery member of corruption may be truely mortified and yet the stronger passions before though in proportionable degree tamed and brought into subiection as much as the rest may be the most troublesome which the faithfull doe ackowledge bewaile and endeuour to redresse keeping them vnder with greatest care and striuing against them with all earnestnes This fight against corruption is constantly mainâ—ained by faith and constantly it cleaueth to the word of grace as much better then all carnall or worldly allurements whereby we might be drawne aside into sinne and so it bringeth forth constant obedience to the will of God The good ground are they which with an honest and good heart hauing heard the word keepâ— it and bring forth fruite with patience Luk. 8.15 CHAP. VI. Of the Speciall obiect of Iustifying Faith § 1. FAith seeketh not life and saluation in the threatnings §. 1. The Speciall obiect of Iustifying faith prohibitions or commaundements though it worke by loue and earnestly contend against corruption but acknowledging its imperfection in working 2. Cor. 5.19 Rom. 15.25.26 Rom. 10.8 and 1 17. and renouncing all confidence in workes or in our selues it resteth vpon the promises of mercie in Iesus Christ or word of reconciliation which is called the word of faith The more firme and liuely our faith is the more sincerely it worketh the better wee discerne and vnfainedly acknowledge our imperfections and disclaime all affyance in our owne righteousnesse and the more faithfully we renounce all confidence in our workes the more earnestly wee seeke for saluation only by Christ Faith resteth vpon Christ as Mediatour or as God and Man obeying to the cursed of of the crosse that from the grace o God weâ— might obtaine pardon of sinne and be accepted as righteous vnto life For this wee are alway s â—o haue in Minde that Christ is the obiect of fai h not abstractly and nakedly considered but Christ with his benefits Christ lifted vp as the brason serpent Christ set forth as a propitiatorie sacrifice for our sinnes Christ as our redeemer from sinne and death Christ as he is set forth to the belieuer and thus to receiue Christ and belieue on him is to belieue and receiue in him ransome from sinne and death Mark 1.15 Act. 20.24 Luk. 24.47 1. Pet. 1.21 2. Cor 5.19.20 Psal 32 5. and 51.1.2 and 103.3 Dan. 9 17. Hos 14.3 and 2.19.20 Luk. 1.71 and 18.19 Act. 15.11 Christ and his Apostles testifie that this is specially to bee preâ—â—hed viz remission of sinnes in and through Iesus Christ This the faith of all the Sainâ—s through it haue respected euery part of the word hath in speciall manner respected craued embraced But that which is specially to be preached and belieued that which the faith of all the Saints hath alwayes in speciall manner respected desired craued and obtained that is the speciall obiect of Iustifying faith If at any time wee read a Gen. 15.6 that the beliefe of a temporarie promise was accounted for righteousnesse it is because it doth in belieuing the thing temporall apprehend him b Gal. 3.8.16 in whom all the promises are yea and Amen who is at least the remoued obiect of iustifying faith in euery thing it apprehendeth Thus Abraham belieuing the promise of seed did apprehend that blessed seed which had from the beginning beene promised Iohn 8.56 and saw his day Neither did he looke at the power of God but to sustaine his beliefe of a seed before promised against the temptations wherewith he w s exercised Expresse mention of the speciall mercy of God we finde not in the sermons of the Apostles but it doth euidently follow of those things which are preached by them For remission d Ps 103.3.13 and 130.3.4 Mic. 7.19 Titus 3 5. of sinnes doth presuppose the mercie of God and the speciall subiect of their preahing e Act. 2.38 and 4 1â— and 10.43 and 1â— 39. and 8.37 is remission of sinnes by and for the death and resurrection of Iesus Christ That which first pricketh and spurreth the soule to Christ that giueth vs to vnderstand what the soule principally reacheth at and receiueth in Christ But sinne and death vrge the soule for mercy and life to bee obtained pricke and spurre the soule to goe forth of it selfe and receiue Christ and rest vpon him as he is offered in the Gospell Popish obiections answered Therefore it principally layeth hold on the free promise of mercie couering sinne and deliuering from death The confession of
faith there can bee no want of any thing that is good For how can hee lacke any good thing who hath God for his Father Christ his Sauiour the holy Ghost his sealer and Comforter the Angels to guard him Heauen his inheritance who hath Gods faithfull promise confirmed by oath and seale to secure him of all things needfull grace comfort and earthly blessings and is kept by the power of God vnto saluation But here it must be obserued that faith doth not effect and performe these things by any excellencie force or efficacie of it owne aboue other graces but in respect of the office wherunto it is assigned in the Couenant of grace It is a cause onely Instrumentall and that is atributed vnto it which the principall cause worketh Faith iustifies not as an act or qualitie but as it receiueth Christ faith purifieth not the heart of it selfe but as it is the instrument whereby the Spirit worketh Whatsoeuer wee are made by faith wee are made it in Christ and whatsoeuer faith makes to bee ours it is also in Christ Therefore faith maketh not God to be our God but in Christ nor vs the children of God but in Christ And whatsoeuer grace is wrought in the heart of any man it is the gift of God the worke of the holy Ghost but faith is the Instrument whereby the Spirit doth more renue and purifie our hearts § 2. Of all creatures onely Man is capable of sauing or iustifying faith §. 2. Of all creatures Man only is capable of Iustifying faith 2. Pet. â— 4 not the blessed Angels who neuer sinned nor the euill Angels who are shut vp in prison and reserued in chaines of darkenes against the day of iudgement The Saints in glory doe inioy immediate fellowship and communion with God by sight and know most perfectly and most clearely But the light of Iustifying faith which doth include and suppose imperfection pertaineth to this life in which we are in the way mouing to perfection not yet attained vnto perfect vision So that faith is proper vnto Man in this life in his iourney towards his perfect home and eternall habitation but all men are not enriched with this precious gift of mercie and rare iewell of grace All men haue not faith 2. Thes 3. â— Isay 53.1 Math. 11.25 and 13.11 Rom. 9.18 Many are not so much as outwardly called the sound of the Gospell hath not reached vnto them many that heare vnderstand not bee not affected with the truth and in some that be affected the word takes not kind rooting is not well planted Those to whom faith is giuen are described to be the elect of God the sheepe of Christ Tit. 1 1. Act. 13.48 Rom. 11.5 Ioh. 10.11.15.26 Ioh. 6.37.39 and 20.39 and 17.2.6 Math. 1.21 and 18.11 and to bee giuen of the Father vnto Christ The subiect of Iustifying faith is man a sinnner called according to the purpose of God acknowledging his offences and hungring and thiâ—sting after mercie For none but a sinner can acknowledge Christ for his Sauiour for he is the Sauiour of sinners Faith in Christ for remission of sinnes is necessarie for them onely who haue offended but euery sinner cannot belieue euery one is not fit to receiue the promise of mercy The enimies of the Gospell of Christ worldings hypocriâ—es and all in whom sinne raigneth can haue no true faith in Christ Math. 11.28 Mark 1.15 hee onely is fit to embrace mercy who knoweth that hee is lost in himselfe and vnsatiably desires to be eased of the heauie burden of his sinnes Faith is not a worke naturall but supernaturall not of nature but of grace not of the power of our free-will but of the efficacie of Gods Spirit whereby we answere to the effectuall call of God and come vnto him that we might be pertakers of life eternall 1. Iohn 5.1 Iohn 1.12.13 Ioh 6 44. The infusion of faith is necessarily precedent to the act of faith and grace to belieue is giuen before we lay hold vpon Christ And if sauing-effectuall calling bee precedent to faith the subiect of liuing faith is man sauingly called according to the purpose of Gods will We can teach no faith to saluation but according to the rule of Christ Repent and belieue the Gospell Mar. â— 15. Luk. 24.47 Act. 2.37.38 no remission of sins but according to the like rule But faith seeketh and receiueth pardon as it is profered in the word of grace Repentance is necessarie to the pardon of sinne as a condition without which it cannot bee obtained Luk. 13.3 1. Ioh. 1.9 Act. 11.18 not as a cause why it is giuen If mercie should bee vouchsafed to all indifferently the grace of God should be a boulster to Mans sinne there should bee no difference betwixt the iust and vniust the penâ—tent and obstinate Faith comes to Christ as an humble penitent petitioner suing to the throne of grace for what is promised in the Gospell and it receiueth according to the promise of mercie §. 3. Faith resideth both in Minde and Will § 3. The seate of faith is the heart but the heart contrite humbled bewailing sinne denying it selfe and affected with desire of remission of sinnes As the stomake is the place in which meate is receiued but it is necessarie it bee desirous of meate So the heart is the place where remission of sinnes is receiued and felt but it must be an heart desirous of and thirsting after pardon With the heart man belieueth Rom. 10.10 Act. 8.37 2. Pet. 1.19 Act. 16.14 If the Mind and will bee two distinct faculties of the soule then iustifying faith is resident in both but principally in the will because it assenteth to diuine reuelation as true and embraceth the promises as much better then any contrarie good the world the Diuell or flesh can present to preuent our choice of what it prescribeth for our sauing health For the word of promise not onely containing truth but offering good vnto vs cannot fully be receiued with the vnderstanding but the will also must moue towards it And so faith is not onely a knowledge or assent in the Minde but a godly affection in the will which doth goe to embrace rest vpon Christ or the grace offered in Christ Therefore the nature of faith is described by words which signifie to stay and rolle our selues vpon God to lâ—ane on him as one would leane vpon a staffe and by faith we come vnto Christ and receiue him It is obiected that one and the same vertue or grace cannot be in distinct powers and faculties of the soule Bellar. de Iustif l 1. cap. 6. Haec Philosophia nor faith in distinct subiects Whereunto seuerall answers are made First that one and the same thing in diuers respects may be referred to diuers subiects as these subiects are not altogether seperated but conioyned amongst themselues So friend-ship is one morall vertue and yet in the Minde and
This dependance on the promises which faith worketh is absolute without limitation of time measure of affliction or manner of deliuerance All these it referreth to the good pleasure of Gods will Esay 28.16 and reposeth it selfe securely vpon his faithfull word and prouidence He that belieueth will not make haste Feare rides post to out-runne danger and folly turnes ouer with speed our mourning part before God delighting to be in the house of laughter but faith which leaneth vpon the promises of truth makes no haste without good speed Dan. 9.2 Daniel waited seuentie yeares for deliuerance out of captiuitie in Babylon and then finding the time of redemption to be at hand hee prayed to God for the same As for the measure of affliction or meanes of deliuerance Iob 13.15 the voice of faith may be heard in Iob and Abraham The one promised he would trust in God though he should kill him The other being commanded to sacrifice his onely Sonne Isaac Heb. 11.19 the sonne of the promise belieued that some other way he should receiue him from the dead This effect faith bringeth forth when all meanes faile yea against all oppositions in shew neuer so strong and irresistible Esay 63.5 For the meanes of themselues be of no worth and validitie and God is the same one and vnchangeable whosoeuer oppose themselues against his determinations most readie to succour when all meanes faile God is our refuge and strength Psal 46.1 2 3. a very present helpe in trouble Therefore will wee not feare though the earth be remoued and though the mountaines be cast into the midst of the Sea Psal 49.5 Psal 56.4 Though the waters thereof roare and bee troubled though the mountaines shake with the swelling thereof Wherefore should I feare in the dayes of Euill when the iniquity of my heeles that is the wickednesse my feet carried mee to shall compasse me about Ezra 8.21 For the hand of our God is vpon all them for good that seeke him but his power and his wrath is against all them that forsake him The Lord is my light and my saluation Psal 27.1 2 3. Psal 3 6. Psal 54.4 5. whom shall I feare The Lord is the strength of life of whom shall I be afraid Though an host should encampe against me my heart shall not feare Behold God is my helper Psal 118.7 Psal 46.5 7. the Lord is with them that vphold my soule He shall reward euill vnto mine enemies cut them off in thy truth But for support in this case faith turneth it selfe to meditate on Gods truth which neuer faileth his might which cannot be resisted his wisdome which euer effecteth his owne workes by meanes best approued Psal 116.5 7. in his counsell in the fittest season and his tender compassions whereby hee is ready to succour them that are brought low Psal 22.4 Againe it looketh to the manner of Gods dealing and to the vsuall course which he hath held with his seruants in all ages past Ex. 3.8 5.6 which is to grant deliuerance when the afflictions of his seruants be increased and send helpe when to sense and reason it is furthest off Ezek. 18.4 For euery soule is the Lords as the soule of the father so also the soule of the sonne and what fauour he hath shewed vnto any one he will vouchsafe to euery one that seeketh him diligently if it may bee for their good It is also confirmed by the experience of Gods dealing with vs in former times of distresse and danger Psal 22.9 Thou art he that tooke me out of the wombe thou didst make me hope when I was vpon my mothers breasts I was cast vpon thee from the wombe Psal 71.17 2. Tim 4.18 thou art my God from my mothers belly O God thou hast taught me from my youth hitherunto haue I declared thy wōdrous works For former mercies are as bils obligatorie vnder his hand to assure of future good things as they shall be needfull That which God hath once done for vs in sustaining quickning quieting our spirits with peace which passeth vnderstanding keeping our hearts that hee will doe euery day vnto vs if wee inforce our selues towards him Moreouer a good heart will not cease to accuse checke and condemne it selfe for the Infidelitie distrust and weaknesse of faith that it espieth to incite stirre vp and call vpon it selfe more confidently to waite and trust in the Lord and in bitternesse of heart to seeke and sue vnto him for more strength from aboue Psal 42.5 11. Why art thou cast downe O my soule why art thou disquieted within me Hope in God for I shall yet prayse him for the helpe of his countenance O God my soule is cast downe within me Ninthly Faith belieueth one contrarie in another 9. Act. and out of deepest distresses gathereth assurance of sweetest deliuerances For the Lord shall iudge his people Deut. 32.36 2. Kings 14.26 Psal 9.9 10. and repent himselfe for his seruants when he seeth that their power is gone and there is none shut vp or left The Lord will be a refuge for the oppressed a refuge in times or due time of trouble Mans extremitie is Gods opportunitie Deepest miserie is the fittest season for deliuerance Men often like to Swallowes will be with vs in Summer but leaue vs in winter The Deuill when hee hath drawne his into the bryars will giue them leaue to looke for themselues But God hath euer stood neerest to his when their exigences haue beene greatest The experience of miserie calamitie is made the sure ground of such ioyful hopes as the Lord hath promised Psal 20.1 Exod. 14 22. Dan. 6.22 The greater sorrowes the people of God suffered the more vndoubted experience they had of diuine truth contained in Mosaicall threatnings the more vndoubted the experience of their truth vpon consciousnesse of their owne transgressions the greater motiues they had vpon heartie and sincere repentance to apprehend the stabilitie of his sweetest promises for their good No depression of this people but serued as a countersway to hasten intend or inlarge the measure of their wonted exaltation so long as they rightly weighed all their actions and proceedings in Moses ballances and compared their permanent sorrow for sin past with their wonted delight in their permanent sorrow for sinne past with their wonted delight in transient pleasures Ier. 30.13 14. This that the Lord had stricken Iacob with the wound of an enemie and with a sharpe chastisement for the multitude of his iniquities is propounded as an argument of consolation for because the Lord had killed they must belieue he would make aliue againe The present wounds inflicted contrarie to the rules of politique defence were the best pledges of their future health beyond all hope of State-Surgeons And when Ieremy more admired then distrusted Gods mercies in tendring the purchase of his Kinsmans field to