Luke 24. ibid. Psal 10. r. Psal 119.11 p. 147. 4.29 r. 4.18.19 p. 157. Mat. 3.17 r. Mal. 3.17 p. 241. Psal 52.2 r. Psal 51.1.2 p. 243. profit r. comfort p. 252. discomfort r. thraldome p. 328. Psal 60. r. Psal 68. p. 358. Prou. 14 r. Prou. 4. ibid. vers 14. r. vers 24. p. 416. Psal 102. r. Psal 105. p. 433. r. Iohn 6.56 A TREATISE OF FAITH The first Part. CHAP. I. Of the diuers acceptations of Faith IT is expedient and necessarie that all Christians should acquaint themselues with the doctrine of Faith §. 1. The necessitie of Faith because the safetie of all Christian Religion doth depend vpon the right vnderstanding of this matte and Satan with his subtleties hath euer endeauoured to obscure this doctrine by the mists of Sophismes or to weaken it some other wayes that he might rob God of his glorie and the Church of the certaintie of her saluation And if the necessitie of a thing knowne and acknowledged stirre vp to enquire into it and labour after it this also may prouoke vs to search and enquire what faith is 1. Faith is of the number of those necessary things which are necessarily required to the obtaining of others and not of those which are wrought by compulsion or by any necessary cause compelling Heb. 11.6 As if a man would see he must open his eyes and yet he is not by externall violence forced thereunto 2. No vnbelieuer can please God for how should hee who is incredulous and diuided from God please him who is most true and faithfull Ioh. 3.16 18 36 Rom. 3.28 1. Cor. 1. â—1 Saluation is in the pleasure and power of God which he dispenseth according to his owne not our will But he accepteth none as righteous to life but them that belieue 3. The qualitie of this present life and our habitation 1. Cor. 5.6 7. in which we are absent from the Lord doth euidence the necessitie of faith As a sonne that liues from the presence of his Father must belieue his letters and messengers sent vnto him 4. The qualitie of things necessary to bee knowne for the obtaining of saluation is such that they cannot bee apprehended or receiued without it As in humane things the qualitie of Arts and Sciences is such that they require vnderstanding Acts 15.9 Rom. â— 28 Ephes 1.13 14. because they cannot bee conceiued without it so in things diuine faith is requisite without which wee can neuer comprehend the mysteries of saluation 5. The gifts which God bestoweth vpon his children the graces which the Holy Ghost doth worke in their hearts doe necessarily require faith by the ordinance and determination of the Lord. §. 2. Diuers acceptations of the word faith Math. 23.23 Rom. 3.3 Gal. 5.22 Titus 2.10 § 2. The word Faith in Scripture is taken diuersly 1. It is put for truth fidelitie or faithfulnesse constancie and iustice in word and action promise or accomplishment 2. By faith sometimes true Christian knowledge and perswasion Rom. 12.3 14.1.22 or the measure thereof is to be vnderstood specially the sound knowledge of Christian libertie in Iesus Christ 3. It noteth a sure testimonie or firme demonstration of a thing to come Acts 17.31 4. It signifieth the doctrine of the Gospell and so Christ the subiect of the Scripture which preacheth saluation to bee no otherwise but by faith in Christ and this is called by Diuines Acts 6.7 13.8 Gal. 1.23 3.2.5 Gal. 3.23 24. faith which is belieued 5. It is taken for beliefe of the Gospell the habite being implyed in the act the gift in the exercise which is the faith whereby wee beleeue And this is expressed by the phrases of Belieuing God Iohn 5.46 47. Iohn 2.22 23. Luke 24.25 Acts 26.27 Belieuing on God Belieuing on Christ Belieuing the Prophets 6. Faith is put for vnfained profession ioyned with feruent desire to further Christian Religion and a godly life Rom. 1.8 Gal. 6.10 Acts 14.22 Math. 9 2. 1. Thess 1.3 § 3. Faith signifying beliefe is vsed to note 1. An ordinarie knowledge and bare assent to the historicall truth of Scripture grounded vpon the authoritie and truth of the Speaker though sometimes holpen by experiments §. 3. Sorts of Faith and other inducements and probabilities of the things and this is called faith Historicall Historicall faith that is a naked Iam. 2.19 24. Acts 26.27 imperfect dead assent without trust or confidence in the mercies of God or adherence to the Commandements Howbeit we must not imagine that faith is reputed vnsound or not saluificall because historicall rather it is oftentimes vnsufficient to saue because it is not so fully historicall as it might be but the name of historicall faith arose hence that some are said to belieue who did neuer embrace Christ as their only Sauiour withall their hearts nor confidently relie vpon the promises of mercie otherwise faith iustifying doth more certainly belieue the truth of the historie of the Gospell and so is more historicall than the faith called historicall 2. It is taken for an affiance of heart embracing the word as good Faith Miraculous which in respect of the obiect may be distinguished into Miraculous or Ordinarie For the obiect of faith is 1. Cor. 13.2 Matth. 21.21 7.22 either some speciall and singular promise for the doing of some extraordinarie effect wherein wee trust by a miraculous actiue faith Marke 9.23 Acts 14.9 Luke 17.19 or it is some speciall promise for the obtayning of some spirituall or bodily good thing after an extraordinarie manner whereon wee trust by a miraculous passiue faith as it is called or else faith doth respect the generall and common promises which are made in the word of life and made good to them that belieue whereon wee rest by faith ordinarie But faith Miraculous and Ordinary are not diuers graces but the same grace exercised about diuers obiects The grounds of faith are different Zanch. de redempt lib. 1. c. 12. de prae 1. Sect. de Fide Thes 2. and so are the effects and adiuncts that flow from thence but the grace it selfe one and the same As the Fathers belieued speciall reuelations and extraordinary promises made to them by the same ordinary faith by which wee belieue the common promises of saluation reuealed in the Word so the singular promises of God made to some Belieuers concerning the working of miracles were embraced by the same faith by which they did adhere to the generall promises of mercy or were raised vp to the doing of acts of loue For that faith which doth receiue the more excellent promises as are they concerning spirituall life and saluation can much more lay hold vpon other promises of an inferiour nature if they be made and certified vnto vs. Faith temporarie That faith which is carried to the generall promises is either a confidence vanishing vncertaine
And as their faith was such were their workes For it appeareth that they had oyle in their lampes and that their lampes were lighted although by long tarrying of the Bridegroome they were afterwards quenched Our Aduersaries teach that these Virgins had aspired to more then ordinary perfection in the Church and had they gotten this without good workes It is a strange perfection that can bee attained without all good deedes spirituall or corporall But they continued not they will say in their former charitie when yet they presumed strongly on the assurance of their saluation as is apparant by their confident demanding to bee let in for they said Lord Lord open vnto vs. Indeed they neuer had either true faith or loue and therefore could not continue therein For if euer they had beene pertakers of either in truth they would haue perseuered in both vnto the end and where the one is vtterly wanting the other neuer was Their earnest demaunding to be let in shewes rather their desire then their hope and yet how many hope presumptuously without true faith in Christ Faith is grounded vpon the Word of God and the thing which it belieueth is that which the Lord hath said Rom. 20.8 19. Whatsoeuer we conceiue of God besides his Word it is imagination opinion presumption but faith it is not But the Word of God denounceth destruction to the workers of iniquitie to the fruitlesse and barren fig-tree how can it then be said that they that worke iniquitie that bring forth no good fruit haue faith to belieue assuredly that they shall be saued The Apostle makes mention of some who professed that they knew God Titâ—â— 1.16 but were indeed vnbelieuers as the vulgar reads it And we know it is often threatned in the Prophets that the wicked shall cry Prou. 1.2 â— and not be heard call in feare but not in faith for they that in faith call vpon the Name of the Lord shall bee saued Rom. 10.15 But the Apostle Iames as they obiect supposeth plainly that a man may haue faith without good workes that is Iames 2.14 Bellar. vbi supra without charitie saying What shall it profit if a man say he hath faith and hath no workes Can faith saue him Wherein they take for granted what can neuer be proued that the Apostle takes woâ—kes for charitie Doe they thinke that they against whom the Apostle writes would grant that they were without the loue of God The Gnostickes were neuer so absurd But the question was whether a man that professed Iesus Christ to be the Sauiour of the world was not by this saued how lewdly soeuer he demeaned himselfe And it is apparant by the text that the Apostle speakes of an historicall dead faith a saith in profession as much differing from that whereto Paul ascribeth righteousnesse as a liue man doth from a dead or a bodie endued with life and motion from a painted or carued Image Therefore hee compares â—t to the good wordes of him that wisheth well to the poore man but doth nothing at all for him As therefore it is no true charitie which professeth good will to helpe and helpeth not so it is no true faith which is seuered from good workes To this tendeth his question What auaileth it Iam. 2.14 though a man say that hee hath faith and his other demand Iam. 2.18 Shew me thy faith The vttermost he extendeth it to by instance is a meere historicall faith Thou belieuest that there is one God Iam. 2.19 Hiâ— purpose is to shew that faith if it be truly professed hath taken roote within Jam. 2.20 from whence spring by obedience the fruits of all good workes and if it giue not forth it selfe by good workes it is a dead no true and liuing faith The men against whom hee disputes did make profession of Iustifying faith Iam. 2.20 22. but the Apostle brings the true liuely and working faâ—th of Abraham as opposite to that idle dead and breath-lesse faith professed by them and saying Was not Abraham our Father iustified by workes when he offered his Sonne Isaac vpon the Altar hee meaneth no more then if hee had thus spoken If Abraham had said as they did whose emptie faith hee disapproues I haue faith but had not proued his sayings true by his deeds or readinesse to offer vp his only Sonne when God commanded him for actually hee did not offer him hee had not beene iustified before God Why because hee had not belieued in such sort as Paul meant when hee saith Heb. 11.19 By faith Abraham offered vp Isaac when hee was tried which was the act of his faith as the text expresly noteth Yea further to shew the vanitie of them that boasted of Iustifying faith because they professed faith in God he addeth The Deuils belieue also and tremble shewing Iam. 2.19 that the Deuils goe so farre as to belieue the truth of God yea further for they tremble and therefore the faith professed in word by those boasters cannot bee the same with that which the Scripture nameth for a Iustifying faith They cannot shuffle this ouer by telling vs that Christian faith when it is naked and void of good workes Bellar. de Iust lib. 1. cap. 15 §. ad tertium W. B. against Perkins reformed Catholike Whether faith may be without charitie may well be likened vnto the Deuils faith in two points First in both of them there is a perfect knowledge of all things reuealed Secondly W.B. against Perkins reformed Catholike this knowledge shall not steed them any whit But in many things they differ but this one is principall That Christians out of a godly and deuout affection doe willingly submit their vnderstanding to the rules of faith But the Deuill against his will belieues all that God hath reuealed This is but a poore euasion for if they will heare their brethren of Rhemes Rhem. annet in Math. 15. Sect. 1 they tell them plainly that Saint Iames doubted not to call a dead faith without workes the faith not of Christians but of Deuils The Apostle then doth not liken Christian Iustifying faith to the faith of Deuils in some points only but proues the dead faith professed by some not to bee true and sauing faith indeed because the Deuils belieue in that manner The first point wherein the faith of Christians and of Deuils is said to agree comprehendeth the fulnesse and perfection of that which they call Catholike or Christian Faith which consisteth in belieuing all to bee true that God hath reuealed No more is there in Abrahams faith if we consider the act of faith and no lesse in the Deuill and the same in euery Catholike Christian according to their doctrine That which is added to shew the difference betwixt the faith of Christians and the faith of Deuils is little to the purpose For it is not taken from the nature of faith it selfe but from those things
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
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
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
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
holden without perill of damnation because he discerneth it not to be of God Faith is an euident assent 3. Euident perspicuitie of truth in the obiect apprehended and certaintie of perswasion are two twinnes that liue and die together In this life it is impossible for vs fully to comprehend any one point of Christian faith yet are they plaine and perspicuous in a sort to the spirituall not to the naturall man There is a manifestation of things by reason and by reuelation and there is an euidence direct an euidence by consequence an euidence of the thing in it selfe and by the effect an euidence to the naturall man and an euidence to the spirituall man Matters of faith are manifest by reuelation but to reason vnsearchable incomprehensible seene by faith to the naturall man inuisible incredible The Diuinitie of the Scripture is in it selfe euident to the spirituall man so is it that there is a Prouidence other things are euident from this ground That all truth contained in Scripture is to bee imbraced though with opposition to all other professions and that the profession of Religion is not to be relinquished nor good successe to be despaired of for all the arguments the Deuill the World and the Flesh can oppose against them The apprehension of the ioyes of Heauen cannot be distinct and euident in this life but that God hath prouided such ioyes for his Elect as it is certaine from testimonie of Scripture so it is euident from the present peace of conscience which the faithfull enioy 1. Iohn 3 2. Beloued saith the Apostle now we are the sonnes of God and yet it doth not appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is The ioyes which be prepared for the godly of which the Apostle stedfastly hoped to be pertaker are as yet vnseene but that they shall actually be accomplished is confirmed by the faithfull promise of God whereof we haue euident and full assurance The Apostle describing faith to bee the euidence of things not seene Heb. 11.1 doth it not to disparage the euidence but rather to set forth the excellencie of that heauenly grace which includes an euident knowledge and apprehension of some things present which the world sees not 4. Discoursiue Faith also is in some sort an assent discoursiue as from manifest experiences of Gods works and fauors wrought and vouchsafed according to the word of promise the Saints inferre a possibilitie or certaintie of like to ensue Thus Dauid The Lord that deliuered me out of the paw of the Lion 1. Sam. 17.37 and out of the paw of the Beare he will deliuer mee out of the hand of this Philistine Nothing is more ordinarie in the Booke of the Psalmes then for the seruants of God to draw conclusions of future protection deliuerance helpe and comfort from present or former blessings Psal 3.3 I call to remembrance my song in the night I commune with mine owne heart Psal 77.6 143.4 and my Spirit made diligent search We receiued the sentence of death in our selues because we should not trust in our selues but in God who raised the dead 2. Cor. 1.9.10 Who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet hereafter he will deliuer vs. I feruently looke for and hope that in nothing I shall be ashamed but that with all confidence as alwayes so now Phil. 1.20 Christ shall be magnified in my bodie whether it be by life or death I was deliuered out of the mouth of the Lion 2. Tim. 4.17 18. And the Lord will deliuer me from euery euill worke and will preserue me vnto his heauenly Kingdome § 3. Moreouer Iustifying faith is an obedientiall confidence §. 3. Faith is an affiance or confidence or affiance conioyned with affection of pietie simply and in comparison cleauing to the mercie of God in Iesus Christ as better then life and to the Commandements of God as necessary good worthy to bee stucke vnto not only whilest considered in themselues or in generall or without such encumbrances and occurrences as doe often interpose or hinder practice but euen whilest actually compared with present losse of any sensuall good thing or infliction of any temporall euill wherewith the World the Deuill or the Flesh can oppose their price That faith is an affiance or resting vpon the promises appeareth by the seuerall words vsed to expresse the nature of that faith or beliefe which the Lord requireth of his people to the end they might receiue any blessing from him or haue his protection or assistance The first word is translated Belieue 2. Chron. 20.20 Gen. 45.26 Psal 27.13 but signifieth such a beliefe as is opposed to fainting I had fainted vnlesse I had belieued to see the goodnesse of the Lord in the land of the liuing And it implyeth trust in the Word of God as sure and stable it is sometimes translated stedfast or constant Psal 78.37 Psal 78.22 and expounded by trust They belieued not in God and trusted not in his saluation The second word is opposed to feeblenesse of Mind feare and doubt and imports a 1. Chron. 5.20 to trust securely Psal 78.53 146. Pro. 28.17 25. Ps 4.8 22.9 25.2 Isay 12.3 Psal 112.7 118 8. Psal 125.1 Prou. 3.5 Psal 118.8 Psal 2.12 Psal 11.1 Psal 36.7 Ru h. 2.12 Psal 64.10 Nah. 1.7 I will trust and not be afraid Hee shall not be afraid of euill tidings his heart is fixed trusting in the Lord. They that trust in the Lord shall bee as Mount Sion which cannot be remoued but abideth for euer The third is rendred to trust but signifieth to betake himselfe to one as to his b castle or hiding place Blessed are all they that put their trust in him How excellent is thy louing kindnesse O Lord therefore the children of men put their trust vnder the shadow of thy wings The Lord recompence thy worke and a full reward be giuen thee of the Lord God of Israel vnder whose wings thou art come to trust The righteous shall be glad in the Lord and shall trust in him The Lord is good a strong hold in the day of trouble and hee knoweth them that trust in him Hence God is called our protection or hiding place to which wee may flie in trouble and finde shelter Psal 46.1 Ioel 3 16. God is our refuge and strength a very present helpe in time of trouble The fourth is to leane vpon euen as a man would stay himselfe on a staffe wherewith he is vnderpropped c 2. Chron. 16.7 8. 2. Chron. 14.11 Prou. 3.5 Isay 31.1 2 Chron. 13.18 Because thou hast relied vpon the King of Syria and not relied on the Lord thy God therefore is the Host of the King of Syria escaped out of thy hand Were not the
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
begun in them from day to day This is the couenant which God hath made with his people Ier. 32.40 Ezek. 36.26.27 I will put my feare into their hearts that they shall not depart from my wayes This promise is very necessarie to bee beleiued Phil. 1.6 1. Cor. 1.8 2. Tim. 1.12 for if people be not well grounded in belieuing that God will build them vp more strongely from day to day and perfect the good worke in them which hee hath begun euen to full sanctification in the feare of God they shall verie much stagger and goe backe coldly set vpon the practice of godlines be off and on now forward now backeward not knowing how to begin or to proced in the way of holinesse Beliefe that God will inable them to euery dutie he doth require and strengthen them against enemies that doe oppose is a maine post in the Christian building an exceeding furtherance vnto godlinesse without which they shall be oft shaken and dismaid These promises be of great price for if a Christian were allowed to aske of God whatsoeuer he would next vnto the pardon of his sinnes and saluation of his soule what would hee desire but to bee assured from God that he will establish him in grace and teach him the good way which he ought to goe that hee will sanctifie him in soule spirit and body and keepe him blamelesse vnto the comming of our Lord Iesus vnto iudgement And when he discerneth any such promise to be made it is not hard to conceiue with what deare affection and strong adherence he doth receiue it how close hee layeth it vp in his soule and sweetly feedeth vpon it This promise is sweete and beliefe thereof stirring and operatiue for it hearteneth to the practice of mortification and new obedience with greate courage chearefulnes and stayednes it quickeneth encourageth to pray as necessities shall giue cause it preserueth from fainting and dismayednes when strength is not very great and if at any time through weaknesse and infirmitie securitie catch hold vpon vs saith in the promiseâ— that God will be our strength and helpe is that which raiseth vs againe and putteth courage into vs to fight against the aduersaries of our soule Things temporall Many gracious and free promises concerning the blessings of this life are dispersed in the Word of life which faith receiueth as true and certaine because they come from the God of Truth Gen. â—5 5 â—os 1.5 Heb. 13.5 1. Tim. 4.8 Rom. â— 2 who is faithfull sincere and constant in all his promises Godlinesse hath the promises both of this life and that which is to com He that spared not his owne Sonne but deliuered him vp for vs all how shall hee not with him also freely giue vs all things As health maintenance credit prosperous successe in our callings and lawfull dealings deliuerance out of troubles and such like This is the assurance that God hath giuen euen his faithfull promise often repeated many wayes ratified and confirmed that he will make competent prouision for his children which is to faith better then many bils of securitie from men yea then large possessions in hand for the present The worth and goodnesse of earthly blessings promised is apparent specially when they bee giuen in loue and mercie as gifts of the couenant tokens of free grace and by a supernaturall prouidence eleuated to spirituall vse in which sence they are promised and vouchsased vnto them that feare God and walke in his wayes And therefore when the belieuer is rightly informed that God hath made any such promises he putteth forth the hand of faith to lay fast hold vpon them and boxeth them vp safe as his best and only euidence for the things of this life and the sanctification of them For want of this faith many vertuous and godly men are greatly staggered and perplexed plunged into deepe vncomfortable dumps and â—edious troubles about the things of this life But when once these promises be well riuitted into and haue taken root in the heart by a liuely faith beliefe hereof bringeth forth contentment comforteth in the multitude of perplexities encourageth to diligence in our places quickeneth in aduersities and strengthens to the workes of righteousnesse as knowing that to bee the surest way for the gaining of durable riches and trusting more to the faithfull prom ses of God though aboue likelihood then to their owne carnall deuices though in shew and appearance probable § 5. As faith requireth what God promiseth §. 5. 3. The threatnings because God is faithfull the promises of great worth and goodnesse so it belieueth the threatnings denounced in the Word not barely apprehending them as true and certaine but also declining them as euill For the whole Scripture breathed from God and euery part therof is Gods Word of infallible truth deseruing absolute credit God is as well iust as mercifull faithfull and true as well in his threats as in his promises and equally to bee belieued in both so farre as by his Word he hath assured vs of both Hee that belieueth the one as hee ought belieueth both and he that belieueth not bo h giues sound credit to neither Beliefe of the threatnings is necessarie Rom 15.4 For whatsoeuer things are written whether precepts promises threatnings examples are written for our learning and as the promises of thiâ— life and the life to come are sharpe spurres to quicken vs vnto godlinesse so the threatnings are strong bridles to keepe from naughtinesse Firme assent to the certaine accomplishment of diuine threatnings â—oth beget humiliation for sinne past and vigilancie to shâ—nne sinne and escape danger it strengthens against base carnall feares and the threats of men that oppose the â—ruth and reuiueth care to serue and please God at all tâ—mes and in all things Wherefore doe the terrours of men so much affright but because sleight beliefe is giuen â—o the threatnings of the Lord The grace and mercie of God belieued breeds loue of God and consequently â—rue feare which is opposed to sencelesse stupiditie and carnall presumption though it casteth out feare which proceedeth from vnbeliefe But what need Belieuers feare the threatnings seeing there is no condemnation or cause of feare to them that belieue The Apostle saith indeed there is no condemnation to such Rom. 8.1 but wee cannot therefore conclude that there is no cause of feare to them vnlesse no other euils but final damnation need to bee feared But whilest the soule is subiect to bring vpon it Gods temporarie wrath sicknesses spirituall hellish anguish to the sense of it there is still cause enough to feaâ—e Seeing that concerning temporall threats and punishments God dealeth as sharpely Amos 3.2 2. Sam. 12 14 or rather more sharpely with his children then any other why should they not dread his Fatherly correction Would a childe that had but one sparke of wit or common reason prouoke his Father to scourge and whip
Peter and the rest of the Apostles for he made answere for them all Math. 16.16 Ioh 6 68. Belar de Iustif l. 1. chap. 8. as the question was propounded to them all was no more in words but of Christs office Thou art Christ and his nature The sonne of the liuing God But shall wee thinke the faith of the Apostles to bâ—e nothing but a bare assent of Minde to that which they professed of Christ Thâ—n shall we make the Deuill himselfe to be as good and true a belieuer as the Apostles for he professed as much O Iesus of Nazaret Mar. 1.24 Luke 4.34 I know who thou art c. Noe doubt the Apostles rested vpon Christ for saluation and belieued in him to bee that to their soules and for their vse and comfort which they belieued him to be The subiect matter of their faith in that point was that Iesus was the Christ the manner of belieuing was with the heart relying vpon him for saluation The faith of Abraham was not a bare assent giuen to the promise of God but a confidenec in the speciall mercie of God for hee rested vpon the pâ—omise not onely in regard of his posteritie but also in regard of Christ according to that which is saide In thy seede shall all nations of the earth be blessed which seede the Apostle teacheth to be Christ Gal. 3.16 and the blessing he interpreteth to bee redemption from the curse of the law and iustification by faith Gal. 3.8 Abraham then belieuing the remission of sinnes in and through Iesus Christ of necessitie it will follow that his faith was directed vnto and exercised about the speciall mercy of God in Iesus Christ How then doth the Apostle set out Abrahams full beliefe in this that he was assured that hee who had promised was able also to doe it Rom. 4.21 Bellarm. vbi supra Rhem. annot in Rom. 4.14 Sect. 10. Not because Abrahams faith did iustifie him as he did belieue the power of God but because his iustifying faith which was fixed vpon the gracious promise did sustaine it selfe by the consideration of Gods power in time of tryall betweene the promise and the execution Abraham had a promise of seed but the execution is deserrod whereupon his faith is assailed thus Abraham thy body is dead thy wife hopelesse that way which things foiled Sarah for a time Now when Abrahams faith on the promises is thus set vpon Rom. 4 2â— against these arguments of vnbeliefe faith opposeth the alsufficient power of God and sustaineth it selfe with this consideration God is able As another time when he was tempted to offer vp his sonne in sacrifice he verily belieued he should receiue him againe Heb. 11.19 because God was able to raise him vp againe Beliefe of Gods power is not the act of iustifying faith as it iustifies but the consideration of Gods power is a prop and stay to faith against manifold temptations And so wee shall finde the Almightie power of God often aledged to confirme the weake and wauering heart As for Sarahs laughing thinking it impossible to haue a childe the Lord saide to Abraham Gen. 8.14 Is any thing hard or impossible to God And againe to Moses obiecting whether all the fish in the sea should bee gathered for food for Israel in the wildernesse The Lord answered Is the Lords hand waxed short Num. 11.23 thou shalt see whether my word shall come to passe or not And to the virgin Mary desiring to bee further conformed touching the promise of God the Angell makes answer Luk. 1.37 with God nothing is impossible As for the faith of the Centurion so much commended by our Sâ—uiour Christ Luk. 7.9 it might bee a steppe or meane by which he wâ—s raised of God to a true faith for iustification by the Messias or it may bee it was some effect of a iustifying faith but in it selfe as he did onely belieue the power of Christ to heale his seruant it did not iustifie Our Aduersaries themselues will not say that naked assent to this truth that Christ by his bare word was of power to cure his seruant absent is sufficient to iustification which yet is the substance of his confessiion If they answer that the profession of his faith is here mentioned according to the present occasion They must withall confesse it followeth not that because none other act of his faith is here expressed therefore there was nothing further in his faith vnto iustification before God Surely if hee be belieued to saluation he belieued somewhat else that made him to belieue what is here noted he belieued some what else that made him to say Luke 7.6 Lord I am not worthy that thou should'st enter vnder my roofe Christ is euery where made the thing which faith embraceth to saluation and whom it doth looke vnto and respect as it doth make vs righteous in the sight of God God so loued the world Iohn 3.16 that he gaue his onely begotten sonne that whosoeuer belieueth in him should not perish but haue euerlasting life Iohn 11.25 I am the resurrection and the life he that belieueth in me though he were dead yet shall he liue And by him all that belieue Act. 13.39 are iustified from all things from which yee could not be iustified by the law of Moses Belieue on the Lord Iesus Christ Act. 16.31 and thou shalt be saued and thy house That they may receiue forgiuenesse of sinnes and inheritance among them which are sanctified by faith that is in mee Act. 26.18 Being iustified freely by his grace through the redemption which is in Iesus Christ whom God hath set forth to be a propitiation through faith in his bloud for the remission of sinnes that are past through the forbearance of God Rom. 3.25.26 Eph. 1.15 Act. 15.11 Iohn 1.12 Gal. 3.26 It is with vs as with malefactors the kings pardon onely receiued doth acquit them and restore them to libertie and Gods mercie in Christ couering sinne receiued by a liuely faith doth set vs free from feare of damnation It is true that iustifying faith doth giue assent to euery article of faith and cleaue to euery Commandement but it obtaineth remission of sinnes as it receiueth Gods pardon in Christ To him giue all the Prophets witnesse that through his Name Acts 10.43 whosoeuer belieueth in him shall receiue remission of sinnes Righteousnesse is eueâ—y where tied vnto faith euen to faith in Christ whom only it doth and can looke vnâ—o as it iustifieth I count all things but losse Rom. 3.22 10.4 Phil. 3.8 9. for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and doe iudge them to bee dung that I might winne Christ And might bee found in him that is not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ the
and temporall For so they should haue made them their arme who were but flesh What is alledged out of Exodus Moses speaketh in reproach of the Israelites Ier. 17.5 who belieued neither the Lord nor Moses touching the promise of their deliuery out of Egypt vntill such time as they hauing quite passed the Red Sea did see their enemies dead in the Sea And though they belieued the truth of the Lord Psal 106.12 and the word of his seruant when they had the accomplishment of his promise yet they did not confidently betake themselues to the Lord as their onely refuge and rest vnder the shadow of his wings For the Lord complaineth often of their infidelitie towards him Psal 78 22. Heb. 3 1â— and the historie makes mention of their distrust murmurâ—ng and rebellion against the Lord. In the other place the people are praysed as those who rested in the word of the Prophet before that the promise was effected But they leaned not vpon the Prophets as authours of their helpe neither had that beene prayse-worthy in them nay it had beene detestable Idolatrie If they will haue the Hebrew preposition to bee of force in those places by Moses and the Prophets we are to vnderstand the word taught by Moses and the Prophets from God as the Chaldee explaineth it they belieued in the Word of the Lord and in the prophesie of Moses his seruant The exposition of both texts may bee taken out of that of the Lord to Moses Exod. 19.9 Iohn 5.45 Loe I come vnto thee in a thicke cloud that the people may heare when I speake with thee and belieue thee for euer that is that they may receiue thee for a faithfull and true Prophet and belieue in the word that I shall make knowne vnto them by thee And as the Israelites are said to be baptized into Moses 1. Cor. 10.1 that is into the doctrine or law of Moses whereof he was a Minister so are they said to belieue in Moses and the Prophets that is in the word which they taught from God They were the instruments and Ministers of the Lord and ministerially the people belieued in them that is in the Word of the Lord published by them Of Sion it is said the poore of his people shall trust in it Esay 14.32 The meaning is not that the faithfull shall put their trust in Sion as wee must hope in God but that the inhabitants of Sion shall dwell in a quiet and secure place as the Prophets often affirme that saluation is in Sion Ioel 2.32 It may well bee translated The poore of his people shall betake themselues vnto it Iob 24.8 Psal 104.18 as vnto a place of protection and refuge by the blessing of God not as vnto the chiefe stay and prop of their soules They further obiect that the Apostle referreth faith and loue to the Saints saying Phil. 5. verse Bellar. de beatitud Sanct. lib. 1. cap. 20. Verse 6. Hearing of thy loue and faith which thou hast towards the Lord Iesus and toward all Saints But in this place faith is referred only to Christ and loue to the brethren as it appeareth in the two verses next following In the former whereof faith is restrained vnto Christ and in the latter the loue here mentioned is carried to the brethren which appeareth also in that other where vpon the same occasion he so distinguisheth faith and loue that faith is appropriated vnto Christ and loue referred to the Saints For the very words also the Apostle hath so fenced them Ephes 1.15 Col. 1 4. that although the truth were not otherwise cleare our Aduersaries can haue no aduantage for their doctrine of pinning our most holy faith vpon the sleeue of euery Saint For although hee haue coupled Charitie and Faith together which in other Epistles hee doth distinctly referre the one to Christ the other to the faithfull yet hee hath vsed prepositions which note that faith must passe no fâ—rther then to Christ as charitie goeth no further in this place but vnto the Saints For where the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such as might haue serued both to note our faith towards Christ and our charitie towards our Brethren hee declares that hee would not haue Faith and Charitie carried to one and the same obiect by the choice of seuerall bands of prepositions wherewith to tie each of these vertues with the subiect whereunto they belong But to goe no further then to the Rhemists translation can they say that we haue charitie in the Lord Iesus If with the later clause further remoued which is towards all Saints they will haue both Charitie and Faith conioyned yet it followeth much more that with this clause in the Lord Iesus which is neerer vnto charitie then the other they ought both also to be coupled If this be absurd much more is it that vpon this ground of coupling Faith and Charitie together they would haue them both carried and applied vnto these words vnto the Saints As for the order of words and coupling things together which are to be referred distinctly the like is to be found in other passages of holy Scripture Math. 12.22 Againe Loue and Faith may be put for faithfull firme and sted ast loue the like whereunto we may often find But by this no resting of the place our Aduersaries are driuen not only to belieue in the Catholike Church but also in euery seuerall member of the Catholike Church For seeing the Apostle commendeth Phiâ—â—mon for his loue towards euery Saint that came vnto him it followeth that if as they say he commendeth faith towards the Saints hee commendeth it towards euery man a part and so euery Christian is to belieue in other which our Aduersaries will not affirme CHAP. X. Of the Effects Subiect and Degrees of Iustifying Faith § 1. MAny and excellent are the fruits and effects of faith §. 1. The benefits and effects of Faith for which cause it hath beene adorned with many singular titles of hohour It is called the gift of gifts the soule of our soule the root of an honest life the character of the sonnes of God the key whereby the treasures which are in Christ are opened vnto vs the mother of sound ioy and nurse of a good conscience the hand whereby we apprehend Christ the eye whereby wee see the inuisible things of God the mouth whereby we receiue the seed of saluation the pledge of our eternall inheritance the earnest of our peace with God the seale of our election the ladder whereby we certainly and safely ascend vp to Heauen the shield of a faithfull soule the sword whereby we beate and wound our enemies the token of our vnion in Christ our victorie and the band whereby we are vnited vnto the chiefe good The fruits of faith are diuided into two Heads Internall and Externall which the Schoolemen call Elicite and Imperate But to speake of them
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
to that high delight in Gods seruice that he loued the Commandements of God more then thousands of gold and siluer the honey and the honey combe That hee rose at mid-night to meditate in them was it not by faith The grace of Christ the power of the Spirit and the Word of life doe change the disposition of the soule so farre as they enter and be receiued into it But by faith their vertue is diffused into the whole masse Fourthly Admirable in force and efficacie is the perswasion of faith aboue all the Oratorie in the world All the common inducements taken from profit pleasure honour what poore and weake engines are they to the irresistible arguments of faith by which it moueth the heart to yeeld willing and chearefull obedience Thus it goeth to worke with vs Hath Christ giuen himselfe for thee forgiuen thee so many debts conferred fauours of all kinds vpon thee and what hast thou to retribute If thou giue all thy goods to the poore thy bodie to the fire â—hy soule to his seruice were not all short of recompence Louest thou louest thou this Sauiour of thine and â—arest thou aduenture vpon any thing displeasing vnto him Is there any thing too hard to be done for his sake too deâ—re or good for him Whom hast thou in heauen or eâ—â—th worthy to be affected in comparison of thy Sauiour What is to be dreaded but his displeasure Is there any recompenâ—e to the ioyes of Heauen any danger to the torments of Hell any pleasure to the sense of his fauour O my soule why doest thou not resigne thy selfe to the pleasure of his will in euery thing runne when he calleâ—h and doe what he requireth at thy hands Whâ—t dost thou feare Wherewith art thou intangled God is thy souereigne thy Fâ—ther thy Sauiour to him thou owest thy selfe and all that thou hast thy honour wealth life or if any thing be more pretious then these Thou canst not loue thy selfe as is meete if thou â—enie not thy selfe to follow the Lord in all things For in keeping his Commandements there is great reward Can or did any Belieuer euer giue the nay to these mâ—lting commands or commanding intreaties of faith Will it take the repulsâ— Doth it not constraine or extort more then all rackes and strapadoes allure more then all wages and prizes When thou wouldst bee sure to speed and obtaine any thing of thine owne vntoward heart set faith on worke to make the motion thou shalt preuaile For the motiues of faith are certaine euident and such as cause firme assent whereby the heart is drawne to follow after the thing proposed Fiftly It disposeth and moueth the heart to absolute vniforme vnpartiall and constant obedience to euery commandement and that in one estate aswell as another In Scripture to belieue in Christ and to keepe the Commandements mutually inferre one another either capable of others properties Faith includes the compleate and practicall knowledge of good and euill inclining the faculties of our soule to auoid all commerce with the one and embrace euery branch of the other It frameth the Image of God or Christ in our minds and proposeth him as a patterne for our imitation in all our workes thoughts and resolutions Deut. 30.20 11.22 2. Kings 18.6 Iosh 23.8 Acts 11.23 Psal 119.31 Heb. 11 5.33 It acknowledgeth his soueraignetie assenteth faithfully to his will and pleasure embraceth soundly euery part of the holy truth of God and sticketh so fast that nothing can come betwixt the heart and it from whence issueth vniuersall respect to all and euery precept Faith doth not admit one part of the Word and exclude another nor receiue it barely into the Head and shut it forth of the heart but entertaineth it wholly diffuseth the â—ertue of it into euery power of the soule changeth the natural disposition into the quality of the truth And thus by faith the soule is kindly disposed to follow the Lord whithersoeuer hee goeth before vs. If the heart bee dull and vntoward the best course to redresse what is out of order is by quickening our assent to the good pleasure of his command and our confidence in his mercie Sixtly It fires the heart with such an indefatigable and vnquenchable loue Cant 8.7 8. that in comparison of obedience it contemneth the whole world For it acquainteth with the incomprehensible mercie and fauour of God towards vs in giuing his Sonne pardoning and forgiuing manifold offences lading vs with his daily blessings It representeth the inestimable ioy that is prepared for them that walke before God in holinesse and righteousnesse and this enflameth the heart to follow hard after the Lord. Psal 63.8 When by faith we discerne what loue the Lord beareth vnto vs we cannot but returne loue for loue Luke 7.47 Many sinnes are forgiuen her therefore shee loueth much And fâ—om all these acts it followeth That what a temporarie belieuer doth by the halues â—â—perficially or with an halting diuided heart that the true and vnfained belieuer takes in hand with an intire sound vpright affection What in the one is a liuelesse action the out-side or carcasse of a good worke that in the other is a good worke indeed springing from an holy wel-planted confidence in the mercie of God and resolute adherence to his Commandements which as the animall facultie impels to that exercise The selfe-same duties may be done by the ciuill man and by the belieuer for the out-side and deed done both may goe to Church heare a Sermon reade a Chapter giue an Almes make a Prayer but the one goeth as a Beare to the stake in comparison of the other who is moued by faith or let the ciuill mans delight be as it may his acts are liuelesse because they issue not from an obedientiall confidence in the Lords mercie Seuenthly Faith makes sensible of our manifold defects infirmities and failings faintings and coolings It shewes how weake wee are of our selues how farre wee come short how apt we are to decline and start aside And this consideraâ—ion of faith hath blessed effects First It causeth serious and attentiue meditation vpon the Word of God that it may sinke deepe and abide firme in the heart Acts 16.14 Psal 119.15 Psal 119.11 I haue hid or treasured vp thy Commandements in my heart that I might not sinne against thee And to this purpose a belieuer will not bee negligent to watch all opportunities when his soule is throughly affected with vnexpected matter of sorrow Luke 1.65 66. 2.51 ioy griefe feare admiration or the like and forthwith to apply such passages of Scripture as sute best to the present affections Secondly It worketh the heart often and deliberately to renew its resolution not trusting in our owne strength but in the grace of God Psal 119.106 Iohn 15.6 I haue sworne and will performe it trusting vpon thy diuine grace without which we can doe nothing that I will keepe thy
I seeke thee my soule thirsteth for thee my flesh longeth for thee in a drie and thirstie land where no water is To see thy power glory so as I haue seene thee in the Sanctuarie How amiable are thy tabernacles Psal 84.1.2 Verse 3. O Lord of hosts My soule longeth yea euen fainteth for the courts of the Lord my heart and my flesh cryeth out for the liuing God Blessed are they that dwell in thy house The Leuiticall worship was as a glasse more dimme in which they beheld the face of the Lord obscurely the word and Sacraments are to Christians as a cleare glasse in which as with open face we behold the glory of God in Christ Reu. 4.6 2. Cor. 3.18 Christ is present with vs as long as we hold his publike worship he is found when wee recouer it hauing beene lost Then doth the face of the Lord shine vpon vs when he offers himselfe vnto his people to bee seene in his publike worship the pure and vndefiled exercises of pietie And from hence springeth the willingnesse of the Saints Pro. 8.34 to waite continually at the postes of wisdomes gates to heare her words their earnest contention and study to preserue maintaine vphold and set forward the pure worship of God and to saue or free it from the drosse of superstitious vanities which obscure the cleare light of the Lords countenance and to restore it according to the patterne if once it fall and their diligent enquirie after Christ if his face bee hidden from them or his worship be polluted with Idolatry Cant. 1.7 Tell me O thou whom my soule loueth where thou feedest where thou makest thy flocke to rest at noone for why should I be as one that is vailed amongst the flockes of thy companions Why should I bee as a womâ—n wasting her selfe with sorrow and griefe while I sâ—eke thy presence in thine ordinances Thirdlâ— It seeketh acquaintance with God and the knowleâ—ge of his will in Christ Iesus Rom. 10.19 Without some knowledge of God in Christ and of his word going before there can be no faith but faith endeauoureth the encrease of knowledge It cryeth after knowledge and lifteth vp the voyce for vnderstanding It seeketh her as siluer and searcheth for her as for hid treasures Psal 119.20 My soule breaketh for the longing that it hath vnto thy iudgements at all times Verse 27. Psal 9 10. and 40.16 Psal 105.4 Esay 58.2 Make me to vnderstand the way of thy precepts so shall I meditate or talke of thy wondrous workes This is implied in the phrase of seeking God which signifieth to bend all their stength and power to know â—â—â—nowledge and worship God aright Knowledge is pleasant to the belieiung soule and wisedome delighteth the heart Children couet sweete meates because they please the taste and the belieuer desires the knowledge of God and his word because it is sweete and deare vnto him God in Christ is the obiect of faith the matter whatsoeue iâ— reuealed of God to be receiued or beliâ—ued and faith it selfe is more strong and the operations of fâ—â—th more liuely and comfortable as these are betâ—eâ— knowne And fâ—om this desire it commeth Act. 16.14 Luk. 2.51 Heb. 2.1.2 that the belieuer doth â—pply himselfe to attend vnto the word of truth ponder it seriously and treasure it vp safe that it might not ouâ—rslip him Fourthly It giuâ—th the heart close to the word receiueth and possesseth the good things promised and changeth the disposition of soule into the nature of the word Psal 63.8 Deut. 10.20 and 13.4 Psal 63.5 Ioh. 6.51.53 Psal 119.31 Iam. 1.21 Faith followeth hard after the word till it be made our owne and its liuely Character stamped vpon the soule It feedeth vpon euery part of the word getteth interest in euery promise â—nd sucketh vigour and iuyce out of it By faith wee stâ—â—kâ— close vnto the word and the word doth sticke or is ingraâ—â—ed into vs. And to the end wee might possesse the pearle of the Gospell and be seasoned with the doctrine of grace throughly faith renounceth all interest in the lusts of the flesh and things of this life It earnestly pondereth and meditateth vpon the great things of the law to worke the heart to an holy esteeme of the excellent and heauenly things contained in it and to a gratious affectation to euery duty therein required And it importuneth the Lord by true prayer without hypocriticall halting or starting aside that he would be pleased to write his law in our hearts and keepe vs stedfast vnto him that wee may neuer depart from his feare For by faith we cleaue fast vnto God but it is God that knitteth vs vnto himselfe Ier. 1.3.11 As the girdle cleaueth to the loynes of a man so haue I tyed vnto mee the whole house of Israel that they might be my people Fiftly It quickneth to serue God in the vse of all his ordinances with diligence cherefulnes and best endeauour Gen. 4.4 Heb. 11.4 Psal 4â— 4 By faith Abel brought of the firstlings of his flocke and of the fat thereof an offering to the Lord. By faith Dauid went with the multitude vnto the house of God with the voice of ioy praise faith can neither be cloyed with Gods presence nor account any seruice too good for him The voyce of faith is I will sing and giue praise with the best member that I haue How should he be negligent in the vse of any ordinance who seeth God in his whole worship and findeth comfort tasteth sweetnesse in euery part Wee see by experience the desire of gaine drawes men to rise earely rest late toyle hard in any businesse that may bring in commoditie But faith begetteth an vnsâ—tiable operatiue constant thiâ—st and desire of spirituall things which makes the belieuer industrious in the vse of all meanes whereby his treâ—sure may be encreased Looke as the Mearchant takes paines to enrich himselfe â—say 64.4 Comâ—â— with â— Cor. 1.9 and encrease his substance so doth the faithfull soule to get possession of the true treasure Liuely faith and buâ—ning loue towards the Lord lodge both together which bring forth paâ—nes and forwardnes n the workes of holinesse willingnesse and delight to please him in all things More particularly it may be inquired how parents in faith should present their children vnto baptisme Parents should in faith present their Child to God in Baptisme What â—se Christians should mâ—ke of their baptisme when they come to age and discretion and how we are to receiue the Lords Supper in faith The dedication of a childe to God is a worke of singular and great importance one of the weightiest seruices we can take in hand though we may feare it is considered of few For to say nothing of the ignorant and profane sort who sauour not the things of God and therefore can haue no reuerent regard to the seales of the couenant how many be
will bring a good end ibid. 3. Want of feeling argueth not want of faith p. 175 Why the faithfull are subiect to such doubts and want of feeling p. 175. 176 The fift Temptation They receiued the truth at first without due tryall § 5 Remedie 1. God is mercifull and ready to forgiue our imperfections when vpon the knowledge and sight wee confesse and bewayle them p. 176 2. Faith may be true though much were amisse when first we receiued the truth ibid. 3. It is the great wisdome and mercy of the Lord for a time to hide from his children the sight of their infirmities and wants ibid. The sixt Temptation They neuer had that deepe sorrow which many haue felt § 6 Remedie 1. God deales not with all alike p. 176. 177 2. To doubt of Gods loue because hee deales gently with vs least we should be swallowed vp of sorrow is great ignorance p. 177 3. Faith may be sound in them who neuer felt such depth of sorrow as others haue done ibid. The seuenth Temptation They neuer felt any great strength of grace § 7 Remedie 1. We are but children and therefore weake and subiect to many spirituall diseases p. 178 2. Grace may be true whiles it is but small ibid. 3. If weaknesse of grace was any iust cause of feare none might assure themselues of Gods loue ibid. The eight Temptation What they formerly felt is now decayed § 8 Remedie In Gods dearest children there may bee decay of graces p. 179 The ninth Temptation They cannot find any liuely sence of faith § 9 Remedie 1. Graces may lye hid and worke in respect of our acknowledgement insensibly p. 179. 180 2. In the agony of conscience none are more vnfit to judge of our estate then we are of our owne p. 180. 181 3. The Lord diuersly giues euidence of his Spirit presence in vs. p. 181 4. If for the present a man can discerne no sparke of grace in himselfe hee must call to remembrance former times wherein he hath glorified God by an holy life and conuersation p. 181. 182 5. If hee bee not able to gather comfort from former experience he must lay hold vpon the gratious inuitation of Christ calling the thirsty and burdened soule to come vnto him p. 282 The tenth Temptation Their sinnes bee many in number and hainous for quality and they are pressed with the heauy burden of Gods wrath § 10 Remedie 1. The hainousnesse or number of our sins make vs not vncapable of mercy p. 182. 183 2. Faith may continue strong though sence of Gods loue faile p. 183 3. Faith goeth before experience or sence of mercy and wayteth for saluation by Christ in the depth of misery p. 183. 184 4. We are not to giue credit to our owne feeling but to the word of God p. 184 5. The dearest seruants of God haue in their own sence apprehended wrath and indignation ibid. The eleuenth Temptation They haue long vsed the meanes of grace and can find no comfort § 11 Remedie 1. Examine if some bosome sin be not that which makes the breach in the conscience p. 185 2. The godly sometimes walke without comfort because they put it from themselues ibid. 3. Oftentimes God causeth his children to seeke long before they find comfort ibid. 4. The ardent desire shall at length be satisfied ibid. 5. Remission of sinnes and peace of conscience are fauours worth the wayting for p. 186 6. We haue not wayted so many yeares in the meanes of grace for comfort as God hath wayted for our conuersion ibid. The twelfth Temptation They are afraid of falling into some fearefull extremity § 12 Remedie 1. Labour to fortifie faith in the gracious promises which God hath made to his children of sustentation and preseruation p. 186. 187 2. The strongest cannot stand by their owne might and the weakest shall be able to ouercome all their spirituall enemies by the power of the Lord. p. 187 3. Feare is valiantly to be resisted not to bee belieued or reasoned withall ibid. 4. Feare of falling arising from sence of weaknesse is diffidence in God ibid. The thirteenth Temptation They shall neuer hold out to the end § 13 Remedie 1. The same God who keeps them in time of peace is able and will vphold them in time of trouble p. 188 2. In our sorest assaults God is at our right hand to support and stay vs that we shall not fall ibid. 3. If their portion of grace be the smallest of all others they must striue to grow forward but without discouragement ibid. The fourteenth Temptation They are many wayes crossed and afflicted § 14 Remedie 1. God doth loue tenderly when hee doth correct seuerely p. 189 2. All Gods chastisements are but purgatiue medicines to preuent or cure some spirituall disease p. 182 3. God requires that men in affliction should liue by faith both for a sanctified vse in them and a good issue out of them in due season p. 190 The fifteenth Temptation They are strongly possessed with feare that God hath vtterly cast them off § 15 Remedie 1. They must beware they make not more sinnes vnpardonable then God himselfe hath pronounced to bee of that sort p. 190. 191 2. Seeing God doth call and incourage them to trust and rely vpon him they stand in need and would gladly embrace his promises made in Christ they must gather godly boldnesse to rest vpon Gods grace and courage to fight against and withstand Satan p. 191. 192 3. The soule cannot taste sweetnesse when it is ouerwhelmed with feares p. 192. 193 4. It is a fault to measure the excellency of faith and power therof by quantitie and vnseasonable fruits so to call them and not by vertue kind plantation and seasonable fruit p. 193. 194 What bee seasonable effects and fruits of faith in great temptations and cloudy seasons p. 194 5. Imperfections argue not want of faith but place for further increase of faith and the fruits thereof p. 195 6. In Scripture we haue examples of weake belieuers as well as of strong and in one and the same person different degrees of faith at diuers times p. 195. 196 7. When the heart is filled with feares the calme and still voice of the Spirit is not discerned p. 196. 197 8. In those seasons the tryall of faith is to bee taken by those fruits which are euident to the eye of others ibid. 9. They that feele themselues destitute of grace and comfort are willed to râ—paire vnto Christ for both ibid. A Table of the principall matters contained in this second Part. CHAP. I. INducements to liue by faith p. 199. 200 Christ is the fountaine of life and faith the meane p. 201. 202 It is impossible that faith should challenge any thing of desert vnto her selfe p. 202 Faith is profitable for this life and the life to come for all parts and purposes of our liues but euermore it aduanceth the grace of God p. 202. 203 What it
the worke of mortification with much readinesse ibid. 5. The promises of God concerning spirituall things are linked together p. 248 The acts of faith about the promises of sanctification 1. It acquaints a man with his emptinesse of grace and the strength of his inbred corruption p. 248. 249 2. It sheweth where the strength is to bee had which we want and stirres vp to a constant conscionable and diligent vse of the meanes of grace p. 249. 250 3. It inciteth to an holy improuement of what grace we haue receiued ibid. 4. It fighteth couragiously against sinne and cryeth instantly to the Lord for helpe ibid. 5. It submitteth willingly to what course the Lord is pleased to take for the crucifying of sinne ibid. 6. Faith is the band or sinew whereby wee are tyed vnto Christ the fountaine of grace p. 251. 252 7. True faith stirreth vp to thankefulnesse for the beginning of sanctification p. 252 The meanes how a Christian is to stirre vp faith to belieue that God will sanctifie him when hee seeth nothing but thraldome 1. Hee must bewayle his spirituall nakednesse thraldome and vassalage vnder sinne p. 252. 253 2. Hee must looke to the grace truth and power of God who hath promised to sanctifie to the fulnesse and sufficiency that is in Christ the fountaine of grace p. 254 3. He must pray instantly vnto the Lord for sanctifying grace p. 255 4. It is good to moue the heart quietly to rest in the promise and reioyce in hope p. 255 CHAP. IIII. CHrist hath purchased for vs life euerlasting no lesse then righteousnesse p 256 Eternall life is promised vpon condition of faith in Christ p. 256 Life eternall is begun in them that belieue p. 257 When first we belieue them are wee intituled to life euerlasting and so haue the accomplishment of glory in respect of right and propriety p. 257. 258 It is our duty to belieue in God through Iesus Christ for the obtayning of eternall life to be giuen of grace ibid. It is very necessary to belieue it 1. That we might with more quietnesse of Mind beare the afflictions troubles and persecutions which befall vs in this world p. 258 2. It serues to establish our hearts against sundry worldly cares and feares p. 259 3. If we keepe Heauen in our eye we shall fight couragiously and runne with patience notwithstanding all opposition ibid. The acts of faith concerning these promises 1. As an humble petitioner it receiueth and layeth hold vpon saluation it selfe promised p. 259. 260 2. Faith doth not begin to apprehend life and then leaue it to workes but doth euer rest vpon the promise vntill we come to enioy it p. 260 3. By faith we receiue the promised Spirit as the earnest of our inheritance p. 260. 261 4. Faith in the promises of euerlasting life leadeth forward in the paths of peace and righteousnesse p. 261. 262 5. It seeketh to get our title confirmed and assured to the conscience by euidence and earnest or pawne p. 263 6. It striueth to enter the possession of this heauenly kingdome by degrees p. 263 7. It earnestly desires and longeth after the full accomplishment of glory p. 263. 264 8. It assureth that wee are made heires of glory to which God of his grace will bring vs in his time appointed p. 264. 265 God in great mercy doth vouchsafe to his adopted sonnes many excellent royalties in this life p. 265. 266 The act of faith that arise from the priuiledges of the godly in this life 1. Faith resteth vpon the grace of God to receiue from him whatsoeuer may be good and profitable p. 266. 267 2. It petitioneth instantly for succour p. 267. 268 3. It receiueth earthly blessings as gifts of the couenant and tokens of loue p. 268 4. Faith in these the foresaid promises doth greatly enlarge the heart towards God ibid. 5. It doth inwardly quiet and cheere the heart in the midst of manifold outward discouragements p. 268. 269 The way and meanes to stirre vp faith in these promises 1. To humble our selues vnfainedly in respect of our miserable and accursed estate by sinne and former carelesnesse to seeke mercy c. p. 269. 270. 271. 272 2. We must incite and stirre vp our selues to receiue the promises of euerlasting life by consideration of the free and rich grace of God his truth and faithfulnesse the sufficiency of Christs merits and greatnesse excellency and worth of the benefit promised p. 272. 273. 274. 275. 276 3. We must pray earnestly that God would increase our faith seale vs by his Spirit lead vs in the way of peace cause vs to grow vp in holinesse make vs wise to prize and value to taste and relish the joyes of Heauen and assure our consciences of right and title to that euerlasting inheritance p. 277. 278 4. We must quicken our selues to reioyce in God wait patiently and walke chearefully before him p. 278. 279 CHAP. V. GOd hath made many promises of perseuerance p. 279 280 The loue which God beareth to his people is an euerlasting loue and the couenant which hee hath made with them effectually and shall bee kept assuredly is an euerlasting couenant p. 280. 281 The condition of the couenant is promised in the couenant it selfe p. 281. 282 All the faithfull are built vpon the rocke not vpon the rocke now and anone vpon the sand p. 282 The sheepe of Christ shall neuer perish neither shall any man plucke them out of his hand p. 282. 283 They are fenced against the treachery of their owne hearts remayning in them p. 283 The holy Spirit is sent into their hearts to dwell and remayne with them as an earnest of their inheritance vntill the redemption of the purchased possession p. 283. 284 The life which they liue by faith in Christ is an euerlasting life p. 284 Christ hath prayed for his people that their faith should not faile p. 284 We are assured from God that he will perfect the worke of grace which he hath begun ibid. By serious meditation on these promises we must settle our selues in belieuing our perseuerance which is very necessary For 1. Had it not beene a point of great weight the Lord would not haue mentioned it so often p. 285 2. We are weake and feeble to withstand our spiâ—ituall enemies potent and vigilant to assaile ibid. 3. Our weaknesse is not greater then our backwardnesse to belieue the promises of perseuerance when we stand in most need ibid. 4. Whilst Christians distrustfully question their perseuerance all present fauours seeme the lesse all other promises be held the more weakly ibid. 5. Confidence in the promises of perseuerance doth encourage and quicken in a Christian course p. 286 He that hath faith indeed will not nay he cannot take courage to goe on in sinne vpon this pretence that faith once had cannot vtterly be lost ibid. 6. Looke how much wee come short in belieuing the faithfull promises of God concerning our future
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
Ethiopians and the Lubims a huge host with very many charets and horsemen yet because thou didst relie vpon the Lord hee deliuered them into thine hand Isay 10.20 And it shall come to passe in that day that the remnant of Israel and such as are escaped of the house of Iacob shall no more againe stay vpon him that smote them but shall stay vpon the Lord the holy one in truth Two of these words are vsed together in diuers places and may serue to expound each other Wherefore thus saith the holy one of Israel Isay 30.12 Because yee despise this word and trust in oppression and peruersenesse and stay thereon Woe to them that goe downe to Egypt for helpe Isay 31.1 and stay on horses and trust in charets because they are many and horsemen because they are very strong but they looke not vnto the holy one of Israel neither seeke the Lord. Who is among you that feareth the Lord Isay 50.10 that obeyeth the voice of his seruant that walketh in darknes and hath no light let him trust in the Name of the Lord and stay vpon his God Another word there is almost of the same signification which noteth with all the mind and thought confidently to leane or stay vpon a prop. Isay 48.2 They call themselues of the holy Citie slay themselues vpon the Lord God of Israel the Lord of Hosts is his Name So it is noted of the people of Israel that they rested or leaned vpon the words of King Hezekiah coÌ„forting them against the rage of Senacharib 2. Chron. 32.8 This word is coupled somtimes with one or two others Thou art my hope O Lord God thou art my trust from my youth Psal 71.5 6. By thee haue I beene holden vp or vnderpropped from the wombe He shall not be afraid for euill tidings his heart is fixed trusting in the Lord. Psal 112.7 8. His heart is established he shall not be afraid vntill he see his desire vpon his enemies open yee the gates that the righteous nation which keepeth the truth may enter in Thou wilt keepe him in perfect peace whose minde is stayed on thee because he trusteth in thee Isay 26.2 3 4. Trust yee in the Lord for euer for in the Lord Iehouah is euerlasting strength The sixt word signifies to rolle or cast himselfe vpon the Lord as a man in danger of drowning catcheth fast hold of some willow or other thing that hangeth ouer the water and is at hand or as hee that is pressed with with a grieuous burden aboue his strength easeth himselfe resting it vpon some post or blocke that is able to beare it Psal 22.8 Hee trusted in Lord that he would deliuer him let him deliuer him seeing he rolled himselfe on the Lord. Rolle thy way vpon the Lord trust in him Psal 37.5 Pro. 16.3 Ier. 17.5 Psal 62.6 7. and he shall bring it to passe Rolle thy workes vpon the Lord and thy thoughts shall be established To trust in Man is to make man his arme letting his heart goe back from God and to trust in God is to place our strength in him In the Scriptures confidence is oft put for faith and trust expounded by beliefe c Psal 2.12 34.8 Marke 16.16 Esay 26.3 Rom. 5.1 Psal 22 5. Rom. 10.11 Psal 112.7 8. Heb. 10.38 as where the Old Testament commandeth trust the New Testament requireth faith and in the New Testament the same things are attributed to faith and belieuers which in the Old Testament are attributed to confidence and them that trust in the Lord. In the New d Math. 9.2.22 Luke 5.20 1. Iohn 5.13 14. Acts 27.21 Luke 16.11 Rom. 3.2 4.19 Marke 11.24 Testament Faith and Beliefe are put for trust and affiance and to belieue is not only to assent but to rest vpon and embrace The phrase which the Holy Ghost most commonly vseth to expresse Belieuing in Christ is neither in the Greeke Translation of the Olde Testament nor for ought hath beene yet obserued in any Greeke Authour whatsoeuer except those that did write since and tooke it from the Scripture To belieue in God or in Christ is for substance and sence to trust to God or Christ and this kind of speech is vsuall amongst Greeke Writers To helpe vs in the vnderstanding of this matter the seuentie in their Greeke afford another phrase maruellous significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 2.12 2. Chron. 16.7 Psal 77.26 111.7 124.1 To belieue on or vpon God This the Holy Ghost vseth often but withall he becomes the Authour of a new e Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 19.4 20 21. 24.24 Math. 9.42 Iohn 1.12 phrase himselfe to make vs the more easily and fully vnderstand what faith hee meaneth in the matter of our Iustification And though the f Iohn 2.23 12.42 phrase bee sometimes vsed when true and liuely confidence is not vnderstood yet it is more then probable that the Holy Ghost by that new manner of speech would propound somewhat more then bare assenting to the truth of what was promised And if we coÌ„sider the passages of Scripture wherein the phrase is vsed it will bee plaine and euident To him that worketh not Rom. 4.5 but belieueth on him that iustifieth the vngodly his faith is counted for righteousnesse What is this Belieueth on him that iustifieth the vngodly no more but belieueth those things to be true which he affirmeth who iustifieth the vngodly that is not probable Rom. 9.33 1. Pet. 2.6 Behold I lay in Sion a stumbling stone and rocke of offence and whosoeuer belieueth on him shall not bee ashamed How can a man belieue on this rocke vnlesse he leane vpon it or sticke and adhere vnto it Faith looketh at the promises as true and putteth forth it selfe to receiue and embrace them as good which cannot bee done by a bare perswasion of the Minde If the promises were only true but no wayes beneficiall there might be an â—ssured perswasion of them in Mind without any affection or mouing of will towards them But faith adhereth to the word as good to me as well as true in it selfe which cannot be done without a godly affection embracing it To belieue on Christ is to receiue him Iohn 1.12 Col. 2.6 And what is this receiuing Not only a comprehension of the vnderstanding but an embracing of the heart and affection laying hold on him as we take that with the hands which is reached vnto vs. Belieuing on Christ is implied in the phrase of going or comming to Christ which going Iohn 6. â—5 no doubt is rather a spirituall motion of the heart and affections towards Christ then a contemplation of the Mind contented to see and behold him The Holy Ghost speaking of Iustifying faith doth vse the intire phrase f 1. Pet. 1.8.21 Acts 16.31 Rom 9.33 1. Pet. 2.6 Iohn 14.1 3.16 â— 35.36
of faith in God and Christ or on God and Christ which either there or elsewhere is declared by confidence or trust in God and Christ And the same must bee vnderstood when nothing is added g Math. 16 16. Iohn 20.31 Rom. 10.9 1. Cor 15.2 3 4. Acts 8.37 but life or Iustification is attributed to beliefe that Iesus Christ is the Sonne of God For it is a generall rule that words of knowledge are words of affection much more words of beliefe As the people of God looked for the Messias so according to the prophesies they promised to themselues all good in and by the Messias The woman of Samaria could say Iohn 4.25 When the Messias commeth he will teach vs all things Where wee may see that there was not only a knowledge of Christ to come but an expectation and hope placed in him as in whom all good things promised should be accomplished So that if we consider the disposition of the people whose hope did hang on the Messias wee may plainly vnderstand that to belieue the Messias is not only to know but to haue an affiance in him If by belieuing that Iesus is Christ no more be meant but bare assenting vnto that truth Marke 1.24 then the Deuils professe as much But that beliefe to which life is ascribed is not a bare action of the vnderstanding but of the heart and will It is such a beliefe as whereby Christ is to our hearts that which we belieue him to be whereby wee come to Christ belieue in him and rest vpon him for saluation whereby we belieue to our owne vse and comfort that which wee belieue It is such a beliefe as desireth seeketh embraceth holdeth ioyeth in that which it belieueth because therein it seeth peace Popish Obiections preuented whereby wee so belieue that Iesus is Christ as that according to that we belieue him to be we put our trust and confidence in hm Rom. 4.19 20. Bellar. de Iustif lib. 1. cap. 6. Rom. 4.18 The faith of Abraham is commended for the firme assent that he gaue to the promise of God but the confidence of his heart resting vpon and cleauing vnto the promise is not obscurely declared For the Apostle saith Abraham belieued aboue hope that is he conceiued firme confidence in heart of the truth and power of God which is manifest by the Antithesis Hee doubted not by g As the vulgar hath it Rom. 4.20 distrust or infidelitie for incredulitie is as well the distrust h Math. 14.31 17.20 Marke 9.24 of heart as the hesitation of minde If Abraham had only acknowledged the truth of that which God promised and not trusted to him for the performance thereof what could that faith haue profited him What can it auaile any man to iustification that he holds Iesus Christ to be the only Sauiour and faith in him the only meanes of saluation if he doe not withall relie vpon him to be saued by his mediation What that the Apostle himselfe applying that particular of Abraham to all belieuers expoundeth that belieuing by confidence in or relying vpon God Rom. 4.24 which belieue on him that raised vp Iesus our Lord from the dead Faith is the substance of things hoped for and the euidence of things not seene Heb. 11.1 not only because it makes things speculatiuely to subsist in the Mind Bellar. de Just. lib. 1. cap. 5. but much more because it makes them i Heb. 4.16 10.22.35 fiducially to subsist in the heart as appeareth by the Apostle putting k Heb 3.6.14 2. Cor. 9.4 11.17 Ezek. 19.5 Mich. 5.7 Psal â—8 11. Sept. substance and confidence for the same For the subsistence of things hoped for is trust or confidence whereby wee rest on the promises diuine knowing and being perswaded that God will make good whatsoeuer hee hath spoken And faith is the substance of things hoped for because it is a confident resting vpon God for the accomplishment of what he hath spoken as if it were alreadie fulfilled And so it is the demonstration of things to come not intellectuall only but fiduciall which is a sweet motion of the heart enlarging it selfe and resting in the mercie of God present and to come and making things to come in a sort present to the heart in respect of the promise made by God and the taste and inchoation of the good promised Heb. 11.3 That faith is an assent to diuine reuelation that it is in the vnderstanding and that the act of faith is to vnderstand no man denieth but it is assent conioyned with affiance not a bare but fiduciall assent which is referred to God as hâ—e is faithfull in performing promises as hope is referred to him as he hath power and authoritie to performe whatsoeuer hee hath promised The Apostle saith Ephes 3 12. Bellar. de Iust l. 1. cap. 6. §. 1. Wee haue boldnâ—sse and accesse with confidence by the faith of Christ which passage doth rather proue faith to bee confidence then otherwise for confidence may be ioyned to faith as his proper passion A man is said to worke by reason becauâ—e hee is reasonable so faith to come vnto God with confidence because it is fiduciall Nothing can make another thing hot which hath not heate in it selfe nor could faith in gender confidence in the belieuer if in its owne nature it did not containe the same God is loue essentially and originally and yet he worketh loue in vs 1. Iohn 4.8 another kind of loue which is an Image and effect of his loue Loue in which we obserue the Commandements is the â—ormall effect of loue the effects of loue flow from loue As the effect is so is the cause Can the waters be sweet if the fountaine bee bitter Confidence accompanying faith respecteth all the promises of God and is the store-house of all particular confidence the confidence wrought by faith is the particular application of this generall confidence Confidence considered as it doth embrace Christ with a certaine affiance is the forme of faith as it begetteth in vs quietnesse of conscience and confidence of libertie it is an effect of faith The meaning of the Apostle seemeth to be this Because we are reconciled vnto God by faith in Christ Rom 5.1 2 3. Rom. 8.33 therefore in confidence or confidently we come vnto God neither distrusting nor doubting that wee haue accesse vnto him So that by confidence in Christ we haue confidence in God to obtaine those things that we stand in need of Moreouer confidence is opposed to doubting when the h 1. Cor. 1.14 15 2. Cor. â— 1 2. Cor. 8.22 2. Cor. 10.2 vnderstanding doth cleaue to neither part of the contradiction but doth floate betwixt both and to Distrust when the will doth chuse not to trust to the promiser And if wee expound the words of the Apostle in the passage before cited of confidence as it is opposed to
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
the Iewes many belieued in Christ Iohn 12.42 Bellar. de Iustif lib. 1. cap. 15. §. primâ— saith the Euangelist who yet confessed him not because of the Pharisees least they should bee cast out of the Synagogue But Iohn sometime following the Hebrew phrase vseth the tearme of belieuing in Christ for belieuing Christ applying it to them who by the miracles of Christ and his manifest declaration of the truth were conuicted in conscience to acknowledge him to be of God or did belieue in him for a time but did not in sinceritie submit themselues vnto him And thus it might bee said of some of those chiefe Rulers John 2.23 that they b lieued in Christ that is were perswaded in their mindes that hee spake the truth but yet preferring their credit and reputation with men gaue no regard vnto it The very reason which the Euangelist giues why they did not confesse Christ makes it manifest that their faith was not true and liuely rooted in the heart For saith hee they loued the prayse of men Iohn 12.43 more then the prayse of God which who so doth his faith is not become such as layes sure hold on the promises of life Iohn 5.44 How can yee belieue which receiue honour one of another and seeke not the honour which commeth from God only They might haue some beginnings and dispositions to true faith but very weake and feeble and they might bee endued with some degree of loue but weake and feeble as their faith was Their faith and loue was too much tied and entangled in the nets and snares of carnall respects but admitting the least degree of faith there is no ground to affirme they had no loue 1. Iohn 4.18 1. Iohn 5.4 Indeed perfect loue casteth out all feare and perfect faith ouercommeth the world and breedeth perfect loue but there is a beginning of faith and loue which being yet little and weake and hâ—uing not as yeâ— ouer-mâ—stered all worldly and carnall respects is for a time timorous and fearefull to confesse Christ but groweth to strength by little and little till it resolue to cleaue to him with losse of all other things Such was the saith of Nicodemus Iohn 3.2 7.50.51 19.38 Luke 23.51 Math. 26.56 70 7â— and Ioseph of Arimathea yea of the Apostles themselues Pete not excepted who were euer and anon affrighted and at his last sufferings some denied all forsooke our Sauiour and fled And thus it may bee these Rulers belieued but their faith was very weake and their loue was according to their faith till encrease of faith brought forth further strength of loue and they had learned by the strength of faith and loue to preferre the seruice of Christ before all the glorie of the world and to adhere to the glory that comes from God alone as so much better then that wee receiue of men that the later did seeme as nothing in comparison of the former That which is added by the Euangelist that they durst not confesse him doth no more derogate from their loue then from their faith for if they had belieued firmely with the heart vnto righteousnesse Rom. 10.10 they had confessed with the mouth vnto saluation and in that they confessed not the truth with their mouthes it argueth they belieued but weakly with their heart For the faith which bringeth forth sincere confession is coupled with loue but confession it selfe is an effect of faith I belieued 2. Cor. 4.13 and therefore haue I spoken wee also belieue and therefore speake The man that came to the wedding Math. 22.11 Bellar. vbi supra §. quartum not hauing on the wedding garment had faith as our Aduersaries obiect but wanted charitie and good workes How may it appeare that hee had faith Forsooth because hee was admitted to that Table which are the Sacraments Not to question that exposition for the present was no man euer admitted to the Sacraments that made shew of faith when indeed he had none Many hypocrites are in the Church that haue not so much as a perswasion of the truth of the Scripture and so absolutely want their marriage garment And men are admitted to the Sacrament by men and admitted for profession of faith when they that admit them cannot tell whether they haue faith or not For many pretend that which is not in them and with the mouth make profession of faith when their heart is barren and emptie of grace Further this man might assent vnto truths diuine and acknowledge them as true but not from a sound and sincere ground or hee might assent vnto the Articles of Christian Faith as true and good whilest considered only in themselues without opposition of such matters as he much valued and such beliefe being vnsound shallow subordinate to earthly pleasures or commodities may bee and is seperated from loue but it is not that faith wee speake of The generall meaning of the Parable seemes to bee no more but this that many men thrust into the Church who when the day of triall comes will bee found to haue no interest to the Kingdome of Heauen What if the wedding garment bee charitie this doth hurt vs nothing vnlesse it could bee proued which can neuer be that this man had Iustifying faith For he wanted the wedding garment charitie because he wanted faith and if he had beene endued with the one scilicet faith he should also haue had the other scilicet Gal. 5.6 loue for faith worketh by loue But the wedding garment is as well faith as loue It is indeed Christ Iesus himselfe of whom the Apostle saith Put yee on the Lord Iesus Rom. 13.14 Gal. 3.26 27. Christ as hee is a iustifier of vs from sinne and a sanctifier of vs from the power of sinne rinsing away by the water of his Spirit that staine of corruption defiling our nature is that wedding garment and so putting on Christ Col. 3.9 10. Ephes 4.24 Col. 3.12 Ephes 6.15 16. we put on the new man which according to God is created in righteousnesse and true holinesse Now wee put on Christ when wee doe by an affianced knowledge and by consequent affections come more and more to be vnited with him The first and radicall vnion is made by faith only which layeth hold on God in Christ as our mercifull God whose anger before threatned vs for sinne The secondarie vnion whereby the soule cleaueth more and more vnto God is by meanes of the affections by loue our hearts cleaue vnto him by hope ioy high estimation of him whom though we haue not seene we loue but this presupposeth the former The fiue foolish Virgins they say were part of the Kingdome of God and had faith but wanted workes Math. 25.11 They were indeed part of the Kingdome in profession but not in election Rhem. annot in Math. 25. §. 1. They had a forme or shew of faith but true Iustifying faith they neuer knew
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
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
to apprehend and lay hold of for conueying a thing to himselfe But to b Iohn 1.12 Col. 2 6. Rom. 5.11.17 Heb. 8.15 belieue on Christ and to receiue Christ doe both import the same thing Therefore to belieue on Christ is to rest vpon him for the conueying of his benefits particularly vnto vs. Meate nourisheth not vnlesse it be eaten and digested a plaister heales not if it be not applied a potion will not worke ' if it be not receiued Christ is the true bread of life Iohn 6.35 that came downe from Heauen vpon whom we must feed by faith if we would be pertakers of his benefits and feed vpon him we cannot if we doe not particularly belieue in him for our selues The worke of redemption remaines proper to Christ but the benefit of his death is communicated to euery member of his misticall bodie for their iustification And how can wee hope to haue our sinnes forgiuen if we be not made one with him by faith and rest vpon the promise made in him for pardon That profession which Paul makes may here bee considered I know in whom I haue belieued 2. Tim. 1.12 and I am perswaded that he is able to keepe that thing wherewith I haue entrusted him or deliuered vp to his keeping where it is apparant that to belieue is to commit our selues to Christs trust or keeping or to rest our soules vpon the performance of the gracious promises which God of his rich grace in Iesus Christ hath made vnto vs. § 2. This faith is certaine §. 2. Faith is certaine in the euent not euer in sence though mixed with many doubtings by reason of our weaknesse Certaine and assured in regard of the euent and thing belieued not in regard of the sense and feeling of him who belieueth Whether his heart be stedfast in faith or trembling through much vnbeliefe yet vnfainedly belieuing with a welrooted confidence though with much vnbelief he shal be sure of the thing promised For the promise is made good to him that truly receiueth it not for the stedfast manner of receiuing but for the thing receiued which is Christ Now looke as a trembling palsey hand may take the same thing which a more steddie one doth take though the manner be diuers the one taking it with shaking the other without any trembling so an heart of faith which yet shaketh and doubteth through much vnbeliefe may take Christ as well as an heart doth which is more fully perswaded and therefore shall haue the grace promised for his sake who is receiued by faith Iohn 3.15 The promise is vniuersall Whosoeuer belieueth in Christ shall not perish but haue euerlasting life it is not whosoeuer is fully assured or certainly perswaded of his saluation but whosoeuer vnfainedly belâ—eueth in Christ shall be saued Now many a poore soule may cast himselfe vpon Christ and lay hold vpon him with purpose through Gods grace neuer to leaue him as being assured without wauering in this particular that it is best both simply and in comparison to draw neere vnto God and relie vpon his grace and so in euent is sure of saluation who yet would giue a world to be assured of Gods fauour and fully perswaded that his sinnes are pardoned An house well builded vpon a rocke is as sure as the foundation euery thing hanging on a pin or pegg is as sure as the pin or pegg on which it hangeth True faith firmely groundeth it selfe vpon the faithfull promises of God and receiueth them as better then life it selfe from which it will not bee with-drawne by any carnall allurements and therefore in euent it cannot miscarrie for the ground is firme and vnchangeable The truth of God in it selfe is more certaine then any thing that can bee apprehended by the senses but it is not euermore so apprehended by vs and faith which buildeth vpon the infallible truth of God comming to him when he calleth relying vpon his grace because hee hath spoken is in euent no lesse sure then the foundation vpon which it leaneth is certain vnmoueable but in the sense of the belieuer it is not alwayes so neither are matters of faith receiued by vs with such certaintie as are other things subiect to the senses in themselues lesse certaine Things are to vs according as we conceiue them which is not euer answerable to the euidence of the thing in it selfe or to the certaintie in regard of the euent Things most sure in themselues are sometimes but dimmely discerned of vs because our eye-sight is imperfect and things lesse euident in themselues doe appeare to vs most cleare and manifest when they come within the compasse of sense or reason remayning in vs. Besides the promises of mercie in Christ being the highest and most spirituall it is the hardest point of seruice in Christian warfare firmly to belieue them and the daâ—ly weaknesses which wee espie in our selues the many and strong passions which stil warre within vs and many times preuaile doe impell the minde to distrust When a Christian calleth to mind what strength worldly allurements haue in him how often hee yeildeth vnto assaults in many pettie temptations how weake and fraile dull and negligent hee is in the duties of Christianitie and his particular calling the consciousnesse of these things will no question trouble the eye of faith Not that the comfort of a Christian is grounded vpon his strength of grace or any good worke that is or can be done by him but because his beliefe in the mercie of God cannot be greater then his strength to ouercome worldly allurements wherby hee might be withdrawne from God or care to yeeld vniforme sincere and constant obedience to all Gods Commandements Againe it is one thing to haue a thing surely another thing to know I haue it surely We seeke many things that we haue in our hands we haue many things that we thinke we haue lost so a Belieuer who hath a sure beliefe yet doth not alwayes know that he so belieueth seeketh but findeth it not nay thinketh he is altogether without faith when he hath it vnfainedly A man vnregenerate that is wholly corrupt seeth little or no corruption in himselfe yea after due serious and long examination many disorders may secretly lurke in the heart of a man sanctified which he doth not espie And is it then any maruell that a true Belieuer should be vnable sometimes at least to say that he doth belieue yea that hee should not find it though he make diligent search and inquirie into his owne heart about it Looke as children liue in the wombe and know not themselues that they doe liue so it is with many true belieuing soules who long belieue before they come to see themselues belieue and bee able by a reflexed operation of minde to say 2. Tim. 1.11 I know on whom I haue belieued A man of a contrite spirit belieuing that h s sinnes are pardonable earnestly desiring
of faith because it is immediately reuealed and expressely written But I belieue this is certaine by the testimonie of the renued conscience to him that hath proued himselfe to be in the faith The conclusion therefore I shall be saued is certaine by faith because it is inferred of one thing belieued and another that is euident And although the holy Ghost not tying himselfe to termes 1. Ioh. 4.13 and 3.14 and 5.13 Rom. 6.8 doe somtime call it knowledge yet calling it againe belieuing alone or belieuing and knowing it is manifest such a knowledge is intended as not only flowes from the principles of faith but also is reduced to the same habite For with what other eyes can the soule behold the heauenly light of the Gospell How shall that confidence assâ—rance or certainetie which is created by the mixture of the light of the Scripture with the light of a good conscience renued by the holy Ghost belong to any humane knowledge when the Scripture saith expressely The promise of the Spirit is receiued by faith and wheâ—esoeuer in all the Byble Gal. 3.14 the Gospell is reuealed men are called vpon to belieue And if there be granted a certainetie of a mans owne speciall standing which certainetie arises from the Scriptures one ground thereof being a proposition or sentence immediately diuine the other inferred and concluded from that which is diuine it must bee granted also that it is a worke or effect of faith The Scripture reports how many of the children of God were tried by mocking and scourging Heb. 11.36 by bands and imprisonment they were stoned hewen asundder tempted they wandered vp and downe destitute and afflicted All which the Apostle saith They did by faith and confidence of the promises and yet their assurance was no other nor otherwise begotten then the ordinarie assurance of all Gods children which is concluded by ioyning the light of their conscience kindled by the holy Ghost and ruled by the Scriptures to the immediate light of the conditions reuealed in the Scriptures Faith which is belieued or the doctrine of faith is written in the word of God the holy Scriptures but faith whereby wee belieue or of the heart is written engrauen rooted in the heart out of the word of God by the holy Ghost and knowne not belieued by the testimonie of the renued conscience enlighned by the Spirit and directed by the word for the rule by which a man discerneth himselfe to belieue is the doctrine of Gods word declaring the qualitie of Faith And the certainetie or assurance which a iust person hath of his particular Iustification depends vpon the right application of two propositions one immediately diuine and ertainely belieued Whosoeuer belieueth in Iesus Christ shall bee saued the other inferred and concluded from hat which is diuine certainely knowne according to the direction of the word But I belieue § 2. This assurance is not such §. 2. What maner of assurance is obtained as whereby a man is made absolutely out of all doubt but such as many times is assaulted and shaken with many difficulties feares and doubts which notwithstanding aâ—ise from the the nature of faith as if it ought to bee but from the frailtie and corruption of our euill nature by reason whereof faith is not such as it ought to be It is not the office of faith to cherish and maintaine such feares and doubts but to resist them to fight against them and so much as is possible to expell them and drâ—ne them out But yet by reason of the strength of our naturall corruption and the weakenesse of our faith wee attaine not to this and how much the weaker our faith is so much are wee the further from it Againe the dayes of faith are as the seasons of the yeare sâ—me faire some foule one while a Sun-shine summer another while a long and tedious winter sometimes no more but a storme and away Our eyes are not alwayes alike intent to the word of God we doe not alwayes alike conceiue the promises of God nay temptations sometimes hide them out of our sight The effects of grace doe not alwayes appeare the same yea sometimes they seeme to bee quite ouerwhelmed which containe effects And in nature it selfe there is a voluntarie shrinking and relinquishing of the comfort of faith through the seeds of vnbeliefe that originally are sowen in vs. §. 3. § 3. The particular certainetie of remission of sinnes and eternall saluation which Iust persons attaine vnto vpon their Repentance Faith and Obedience is not equall in certaintie and firmenesse of assent to that assurance which they haue about the common obiect of faith to wit concerning the articles of Creation Incarnation Resurrection or the like because these articles are totally and immediately reuealed in holy Scripture but that his sinnes in particular are remitted depends vpon an Argument whereof onely one part is immediately the word of God and the other a collection arising vpon reflection and obseruation of a Man 's owne qualities and actions and the conclusion is more or lesse certaine according to the condition of the second proposition It is a thing more certaine and euident to faith that God gaue Christ to die for sinners that whosoeuer belieueth in him should not perish but haue life euerlasting then it is to my conscience that I belieue with well-rooted and al-seasoning confidence I haue greater assurance that God is faithfull and true then that my heart is vpright Therfore I haue greater assurance that the true belieuer shall bee saued then that I my selfe am receiued vnto mercy Albeit faith doe sometimes stagger and wander as touching the very principles themselues and immediate word of God yet because the truth and certainetie thereof is more easily and better conceiued they are for the most part more familiarly and readily belieued But the conclusions because of themselues they are vnknowne and haue their light only from the principles are not so firmely apprehended as the principles themselues whilest doubts haply may bee cast least there bee any error committed in the application and vse thereof It is a principle deliuered for assurance of saluation Belieue in the Lord Iesus Christ and thou shalt bee saued Hereupon the faithfull man inferreth to himselfe I belieue in the Lord Iesus Christ therefore I shall bee saued In this either confusedly or expressely inferred he comforteh himselfe and reioyceth in God and in hope thereof chearefully serueth God calleth vpon his name in patience expecteth the reuealing of his saluation And yet oftentimes it falleth out that hee questioneth his faith and not seeing such effects thereof as he supposeth there ought to be maketh doubt lest haply he be deceiued and though the principle be true by which he first belieued yet hee is iealous lest he haue misapplied it to himselfe § 4. This will appeare in the seuerall states or sorts of true Belieuers §. 4. The seuerall states of Belieuers Esay
42.3 Math. 12 2â— There is a state wherein faith is a smoaking weeke desiring that it could belieue rather then getting vp to feele it selfe belieue discouering it selfe by earnest sighes and groanes for mercie and hanging vpon Christ though the Belieuer can scarce tell whether hee rest vpon him or no This faith is certaine in euent but the Belieuer in this state is farre from particular assurance of his saluation Againe though faith bee not troubled but doe quietly stay on Christ and taste God good in letting them find peace with him yet such is the infancie of spirituall vnderstanding in Christians specially now first conuerted that they doe not returne into themselues and iudge of that they doe and of the great consequence of that they doe Hence it is that they will tell you they find God good to them and goe on chearefully in duties for the present but they come not to behold the stabilitie of their saluation The child liues before hee knowes that he doth liue and knowes he doth liue before he knowes the cause of life or the inheritance whereunto he is borne and so it may be and is with a Belieuer Psal 31.22 77.3 8 9 10. There is a state in which faith is exercised with temptations from vnbeliefe or otherwise by which opposition the soule is kept from obtaining this certaintie being encountred with doubtfull appearances which it cannot well answere and cleare for the present There is a state wherein faith is now growne vp and hath either out-wrestled or otherwise is exempted from knowing such temptations in which condition the faithfull doe perswade themselues Phil. 1.19 20. 2 Tim 4.18 that Gods mercie and truth and power shall carrie them through vnto saluation But when now our consciences shall come to testifie through faith and experience this happy estate we are subiect by neglecting meanes laying downe our watch giuing the reines to our lusts or by secret desertions ere-while to loose for a time this comfortable perswasion the Spirit not speaking in vs by his light as heretofore and our consciences and faith so hurt and wounded that the actions of them are troubled depraued as we see the like befalleth the naturall senses and reason Wee see through Melancholie what reason comes to imagine how that some should seeke to kill vs who neuer thought vs hurt How the eye thinkes it seeth things yellow and red when they are nothing so the taste things bitter when they are sweet So the sight of faith and conscience when nothing but sinne guilt wrath angry desertion ouer-lay it it seemeth to see euery thing for the time of like colour to those things wherewith it is possessed Thus sometimes the strong faith is shaken greatly and strongly assaulted so that he that vnspeakably reioyced in the saluation of the Lord by hastie cogitations is brought to say I am cast out of the sight of thine eyes Psal 31.22 And if faith escape these rockes may not yet a more serious examination of our wayes and through fight of our nakednesse imperfections and manifold transgressions the strength of our lusts the disorder of our passions our daily failings and that great weaknesse which in trials wee shall finde in our selues may not those things I say raise feare in the heart of a sound Belieuer as not altogether without the reach of possible danger without repentance and greater constancie in performing all Christian duties then hitherto he hath made proofe of specially if the apprehension of the multitude and hainousnesse of sinnes bee quickened by afflictions or the liuely cogitations of the terrors of the day of Iudgement Neuerthelesse as a childe affrighted runneth to the Father looking for defence and helpe of him euen so in the middest of all feares temptations difficulties and distresses faith is still running vnto God still importuning him calling vpon him expostulating with him casting it selfe still vpon him depending vpon his aide and expecting of him that things become otherwise then presently they are § 5. Thus faith of adherencie is stronger then faith of §. 5. euidence Faith of adherence stronger and more necessary then faith of euidence and beliefe in Christ for remission then assurance of pardon and forgiuenesse And as faith in Christ is stronger then particular certaintie of our saluation so it is it more necessary For beliefe in Christ is absolutely necessarie to remission of sinnes in all them that bee of age and discretion but assurance comes not at first when we belieue but by little and little as God seeth it requisite according to the triall he hath appointed to make of vs. Without faith in Christ as the onely authour of saluation and sole end of faith with whom our soules seeke perfect vnion it is impossible to please God no action though in it selfe neuer so good or holy is truly acceptable vnlesse it be quickened and enliued by this faith But many poore soules that want assurance of Gods speciall fauour are tenderly beloued of him as heires of saluation their good works accepted in Iesus Christ A Christian of an humble and broken spirit denying himselfe and renouncing the World belieuing that his sinnes are pardonable and earnestly desiring remission of sinnes by the merits of Christ resting vpon Christ alone for saluation and ioyning with this desire and affiance the sincere vnpartiall practice of obedience to all Gods Commandements according to that measure of grace which hee hath receiued without question he shall receiue the inheritance of eternall glorie although he may be scrupulous in himselfe wanting this perswasion and assurance that his sinnes are pardoned And yet because God hath commanded vs to labour for the perfection of all graces we are sure this must bee intreated for and haue a promise that it shall be granted as God seeth meete both for the time and measure of it §. 6. Infallible assurance of saluation may bee obtained § 6. That not only some vncertaine hope and dimme sight of Gods fauour but euen assurance is to be sought and may be obtained is thus manifest Faith may receiue what the Word doth testifie for the Word of God is the obiect of faith But there is a word testifying thus much that my particular person beholding the Sonne and belieuing on him shall haue eternall life and be raised vp at the last day that there is no condemnation to me being in Christ Acts 10.43 1 Thes 5.10 Luke 2 10 11. Esay 9.6 1. Iohn 3.15 Iohn 6.35 1. Iohn 5.10 13 Neither could Iohn with the faithfull belieue Gods loue towards them in particular if some word did not shew it For the Papists themselues will not say that all oâ— them were priuiledged with singular reuelation Our Aduersaâ—ies reply that there is no Word of God saying Cornelius belieue thou that thou shalt bee saued and where there is no word there is no faith for these two are relatiues This cauill is easily remoued for that cannot be
vnfainedly embraceth Christ and resteth vpon him be euer at vncertainties whether hee doth belieue or no The heart vnregenerate is deceitfull and wicked aboue all things Ier. 17.9 Bellar. de Iustif lib. 3. cap. 8. sect Huius argumenti To bee in the faith is to haue faith in them Rom. 8.1 5.9 Ephes 3.17 1. Iohn 4 16. Rom. 8.8 2. Cor. 13.5.6 Ephes 3.17 the heart regenerate is true and faithfull In respect of the exact measure of grace and strength the regenerate are oft deceiued but of the truth of grace they may bee assured in some particular resolutions they bee ignorant of their owne hearts but of their generall purpose they may firmely and truly be peâ—swaded Paul bids vs to proue and trie our selues whether we haue not that faith by which Christ dwelleth in our hearts which worketh by loue which is the faith of such as are accepted with God are purged from their sinne and are become Temples of the Holy Ghost intimating that by examination it is to bee discerned and knowne whether wee belieue And if wee may know that wee haue faith whereby Christ dwelleth in vs by his Spirit Râ—em annot in 2. Co. 13.5 sect 1 and wee in him then may wee know also that wee haue repented truly of our sinnes for faith and repentance be inseperable companions and who so hath the one hee cannot be destitute of the other It is one thing to repent another to belieue but these two liue and dwell together that if one be wanting there is neither in truth § 7. They obiect further It sufficeth not to belieue vnto saluation §. 7. Bellar. de Iustif lib. 3. cap. 6. Acts 8.37 but a man must belieue with his whole heart which no man say they can certainly affirme Indeed faith sincere vpright and wel-rooted is required on our parts to Iustification 1. Tim. 1.5 but not absolutely perfect in degree without weaknesse or defect And this may be knowne by him that hath it else could not the Eunuch haue answered I belieue nor Dauid haue promised Acts 8.37 38. Psal 86.12 138.1 Psal 119.10.69 I will praise thee O Lord with my whole heart with my whole heart haue I sought thee But in these and such like passages the a Psal 119.2 Deut. 4.29 Ier. 29.13 2. Chron. 15.15 Prou. 3.5 whole heart noteth the integritie b Psal 73.1 57.11 28.6 7 and vprightnesse of the soule not the perfection of grace without any infirmitie or defect as on the contrarie a fraudulent or hypocriticall heart is called c Psal 12.2 an heart deuided and the whole heart is opposed to a fained and hypocriticall heart as the Lord complaineth by his Prophet d Ier. 3.10 Iudah hath not returned vnto me with her whole heart but fainedly And thus wee shut vp this first reason That which the Scripture saith to pertaine to all and singular Belieuers Luke 7.50 Marke 16.16 that euery Belieuer may certainly assure himselfe of by faith But the Scripture sheweth remission of sinnes to pertaine to all and euery Belieuer Againe What we are taught to aske of God in Prayer and haue a promise to obtaine that by faith wee may bee assured to obtaine Marke 11.24 1. Iohn 5.14.15 Psal 145.18 For God that hath commanded vs to pray and directed what to aske according to his will and promised to grant the desires of them that call vpon him in truth according to his Commandement hee will not denie his promise nor goe backe from the thing that he hath spoken But we are commanded to aske the pardon and forgiuenesse of our sinnes and haue a promise to be heard in that which we desire Therefore by faith wee may be assured of the particular remission of our offences Our Aduersaries except that what wee are assured of alreadie Bellar. de Eccl. l. 4. cap. 11. praeterea In what sence forgiuenesse of sinnes is to bee praied for that wee cannot aske of God in prayer and therefore if wee be assured of pardon wee must not pray for pardon What is it lawfull in no sence to pray for that whereof we are assured Dauid prayed to God for the pardon of those sinnes which hee belieued by faith were forgiuen for so was hee assured from the Lord by the Prophet Nathan vnlesse wee shall charge him with infidelitie for not belieuing the Prophet since the speech was so plaine that he could not but vnderstand it I haue sinned against the Lord 2. Sam. 12.12 13. A plaine and true confession The Lord also hath put away thy sinne thou shalt not die As plaine and certaine an absolution Will our Aduersaries come in here with their vaine distinction of guilt and punishment of temporall and eternall If they doe it is to no purpose For whatsoeuer the respects were in which Dauid prayed for the forgiuenesse of his sinnes once this is cleare that hee prayed for it and then what remaines but that our aduersaries must condemne him of sinning grieuously in asking God pardon for those sinnes which he belieued by faith were forgiuen him or of infidelity for not belieuing or else graÌ„t it lawful in some regard to craue pardon when it is alreadie granted and belieued to bee so But further it is manifest that both guilt and punishment were remitted because the Prophet precisely mentions both parts The Lord hath taken away thy sinne There is the guilt wipt away Thou shalt not die There is the punishment forgiuen the whole punishment the whole penaltie of the statute concerning sinne And yet nothing is more cleare Psal 32.1 2. Psal 51.1 2. then that Dauid begs pardon both of the guilt and punishment of his offences and that God would make him see and feele this forgiuenesse of his euery day more and more Neither yet doth it follow that then prayer for forgiuenesse is an effect of a weake faith because though our faith were strong yet the feeling of our owne wretchednesse the iust desert of sinne and the wrath of God due vnto vs would wring out such entreatie from vs as wee see the extremitie which our Sauiour Christ was in vpon the Crosse made him cry out so mainly My God my God why hast thou forsaken me Math. 27.46 albeit he was fully assured that God neither had nor would vtterly forsake him Againe one chiefe reason and end of our praying to God for pardon is that wee may alwayes acknowledge that euery sinne committed by vs deserues euerlasting damnation of it selfe and should euerlastingly be punished if that God had not accepted our Sauiour Christs satisfactioÌ„ for vs By which though we are freed if we rest on him by faith yet both it is our duty according to Gods Commandement to sue for pardon for his sake in truth if we do it not we haue no reason to perswade our selues that our sinnes are pardoned For howsoeuer it is true that Christ our Head hath paid the price
ours in particular we greatly abase them As though the prophet Dauid did abase God in making him his in particular saying Psalm 18.1.2 The Lord is my rock and my fortresse my God and my strength my sheild the horne of my saluation and my refuge The Lord is my sheepeheard Psalm 23.1 I shall not want which agreeth sweetely with the voyce of the faithfull He is our God and hee will saue vs Isay 25.9 Isay 33.22 Iob 34.36 Hee is our Lord not onely by right of soueraignetie but of loue and affection and he will saue vs. As though Elihu did abase God in calling him My Father or Thomas did did abase our Sauiour Christ in calling him Iohn 20.28 My Lord and my God or Paul when he glorieth and triumpheth in Christ after this manner Gal. 2.20 Phil. 1.3 who loued me and gaue himselfe for mee viz in a speciall and peculiar manner and not onely as hee loued Esau Iudas and other reprobates Wee doe no iniurie to God to make him ours in particular because hee hath said Ier. 31.32.33 and 32.38 and 30.22 as to Abraham so to euery one of the seede of Abraham I will be thy God Wee doe no iniurie because we doe not thereby make him our peculiar but leaue him the same to others that hee is to vs as euery man enioyeth the light of the Sunne to his owne vse without the impeachment thereof to the vse of any other man A third reason to confirme that a Christian belieuer may be assured of the pardon of his sinnes is this What the Apostles and other faithfull men were assured of by ordinarie faith that may all the faithfull bee assured of in like manner Heb. 2.11 2. Pet. 1.1 Rom. 8.38 1 Cor. 7.40 2. Tim. 4.8 1. Iohn 3.14 and 5.13 1. Cor. 4.4 Rhem. annot in Loc. Rom 8.35 Gal. ◠20 Phil. 1.19.20 2. Tim. 4.8 Rhem. annot in Rom. 8 31. For all the faithfull are Brethren and haue the like pretious faith and promises But the Apostles and other faithfull haue beene assured of there saluation by ordinarie faith Paul pronounceth the same certaintie of other mens saluation that hee doth of his owne and vpon grounds which are common to all the faithfull and Saints of God The Rhemists obiect that Paul durst not assure himselfe that hee was iustified saying I know nothing by my selfe yet am I not thereby iustified Did Paul speake this as doubting of his iustification by faith in Christ Of his particular assurance hee giues plentifull testimonie other where and our Aduersaries teach that hee was assured by reuelation The place makes strongly against Iustification by workes but against certaintie of saluation it makes nothing vnlesse wee shall make the Apostle contrarie to himselfe and our Aduersaries will say that a man may bee certaine by reuelation and yet altogether vncertaine The drift of the place is to shew that wee should not vainely bee lifted vp with the applause of men because they know vs not yea wee know not our selues throughly for God is greater then our consciences and doth espie many secret defaults in vs which we vpon diligent search cannot finde out in our owne hearts But did the Apostle protesting the innocencie of his conscience intend to intimate his doubtfulnesse of Minde touching his owne saluation In no sort 1. Ioh. 3.19.21 2. Cor. 1.12 for if our conscience accuse vs not then haue wee boldnesse This is our reioycing before God euen the testimonie of our conscience Nay this text of Scripture well weighed is sufficient to dash the vaine cauils of the papists For Paul was assured of his saluation and of the vprightnes of his heart and conscience though hee was ignorant of many secret infirmities which the most High did espie in him and of that measure of grace which hee had receiued What followeth hereupon Euen these two things which directly ouerthrowe the doctrine of our Aduersaries viz That hee who hath receiued grace from God may know the truth though not the measure of his faith and repentance And Ignorance of the exact multitude and greatnes of our offences is no barre or hinderance to the certaintie of saluation Who knowes the multitude of his sinnes Psal 1.19.12 Bellar. de Iustif lib. 3. cap. 5. Not one In this life a man can neuer sufficiently vnderstand the greatnes and multitude of his offences yet may hee bee assured of the remission of sinnes knowne and secret Because not the perfect knowledge of sinne is the cause of certaintie but the perfect mercie of God and the perfect merite of Christ to which wee must looke by faith § 9. If the end of the Scripture be that we should belieue 1. Iohn 5.10 11 12 13. Iohn 20.31 3.16 and belieuing should know that wee haue eternall life then euery Belieuer that knoweth himselfe to bee a Belieuer may be certaine of his saluation But the former is an vndoubted truth It is here obiected Whatsoeuer we belieue by faith is as infallible as the Word of God which assureth vs of it If then the common sort of the faithfull doe not belieue their saluation to be as infallible as Gods owne Word they are not by faith assured of it The answere is that the saluation of a Belieuer is as infallible in it selfe and in euent as is the Word of God which assureth him of it but alwayes it is not so in his apprehension and feeling The principles of faith are euer alike certaine but not apprehended of all with the same degree of certaintie For there are diuers degrees of faith little faith great faith full assurance of faith Math. 8.26 Math. 15.28 Rom. 4.21 euen as a weake eye and a strong eye And as a weake eye seeth but weakly and imperfectly and a strong eye seeth strongly and more fully discerneth the thing seene so a little faith belieueth faintly though truely greater faith belieueth more stedfastly full assurance of faith belieueth vnder hope euen against hope Rom. 4 18. The Disciples of Christ said vnto him We belieue and know that thou art Christ the Sonne of the liuing God Iohn 6.69 which in it selfe was infallibly true and yet they did not so infallibly apprehend it but that this faith was soone shaken and because they did not infallibly belieue it our Sauiour tels them that therefore hee forewarned them of his Death and Resurrection that when it was come to passe they might belieue Iohn 14.29 It was faith that made Peter vpon Christs words to step into the Sea to goe vnto him vpon the waters Math. 14.28 belieuing that he should be safe but yet hee belieued it not infallibly for when he began to sinke hee cried out for feare Master saue me Verse 30 31. Luke 24.21 The Disciples belieued in our Sauiour as the onely promised Messias and Redeemer of Israel but when they saw he was put to death they beganne to stagger at
cause them to walke in my Statutes And though a man be weake feâ—ble and imperfect yet finding and feeling the worke of sanctification begun in him hee may be assured that hee who hath wrought this beginning of life will goe forward therewith vnto the end Our Sauiour Christ said to the young man in the Gospel Phil. 1.6 Math. 19.17 If thou wilt enter into life keepe the Commandements But that young Pharisee was ignorant of the Law and his owne estate rested in externall workes of righteousnesse and when he came to Christ was destitute of the true knowledge of the Messias Iohn 17.3 without which our Aduersaries will confesse there is no eternall life and so from their owne grounds it is absurd to imagine that Christ by these words did simply intend to direct him a way for the obtaining of eternall life by his owne workes or merits We grant the Law to which our Sauiour referred that young man to bee the rule of obedience according to which people in couenant ought to walke building their workes of righteousnesse vpon faiâ—h as the foundation and obedience issuing from faith vnfained to bee the way to eternall blisse We acknowledge also that no man can be assured of remission of his sinnes who doth not walke before God in vprightnesse and integritie but this vpright vnfained obedience is imperfect the effect of that faith which iustifieth Vpright walking is necesrie but not the cause of Iustification Psal 119.1 2. 1.1 2. Psal 32.1 2. not the cause of Iustification When the Scripture pronounceth them blessed that feare God keepe his Commandements and walke in the vndefiled way doth it not describe the person whose sinnes are couered in which stands his happinesse Our Sauiour hath taught vs plainly That except our righteousnesse exceed the righteousnesse of the Scribes and Pharisies wee shall in no wise enter into the Kingdome of Heauen Math. 5 20. What righteousnesse doth hee here meane Inâ—erent or the righteousnesse of workes for he presseth an vniforme obseruation of all Gods Commandements The Scribes and Pharisees did as it seeme euen then calumniate him â—s they did afterward Paul and the Papists doe vs still as a destâ—oyeâ— of the Law because he reproued their confidence in workes and sought to establish the doctrine of faith which now we teach Needfull in this respect was that caueâ—t I thinke not that I am come to destroy the Law and the Prophets Verse 17. Math. 5.17 I am not come to destroy but to fulfill them And in these words as our Sauiour rendreth a reason why he that breaketh any of those Commandements which the Scribes and Pharisees counted the least shall bee counted least in the kingdome of Heauen Verse 19. so he maketh passage to the exposition of the law in the verses following where hee cleares it from the corrupt glosses of the Scribes and Pharisees And it is to be noted that he saith Verse 20. not Except your righteousnesse exceed the righteousnesse of the Law and Prophets but except it exceed the righteousnesse of the Scribes and Pharisees to wit that righteousnes which they taught and practiced who made none account of some commandements which they called the least vrged only an externall obseruation of the Law according to the letter without any respect of inward pietie and maimed and mâ—ngled the word as pleased themselues The sentence therefore must bee vnderstood of inherent righteousnesse whence the necessitie of good workes is strongly concluded The faith that iustifieth is liuely and operatiue euer conioyned with an affection of pietie and obsequious disposition as powerfull to bring forth deeds of mercie as to make firme and faithfull application of Christs righteousnesse or conceiue sure trust of Gods mercie offered in him Now what is required in faith that it may iustifie of necessitie it must goe before assurance of pardon and forgiuenesse True it is then that without inherent holinesse no man can be assured of his acquittance from sinne but if we enquire into the true cause of absolution it is the sole grace and mercie of God in Iesus Christ embraced by a true and liuely faith Doth this any thing preiudice Christian assurance that without true and sincere obedience at least without a promptitude apâ—nesse inclination and resolution to doe good workes and walke in obedience there can bee no â—ssurance No For the belieuer relieth not vpon his workes though hee exercise himselfe therein with all diligence and though hee know well that hee comes infinitely short of what God commandeth and bewaile his daily failings and sees hee hath need to renew his purpose and resolution to better his obedience and condemnes the imperfections that hee espieth more and more in himselfe yet it is not impossible to be assured of the truth and vprightnesse of his heart and sincere though imperfect desire and endeuour to walke with God which as the fruit of the Spirit and effect of faith doth euidence his reconciliation with God For hee that feareth God and walketh in his wayes in the perfect and vndefiled way is iustified from sin And he that knowes 1. Iohn 1.3 4. â—hat he walketh before God in truth and with a perfect â—â—a t may certainly conclude from this fruit of the Spiâ—it that his sinnes are pardoned § 11. I might adde §. 11. that the faithfull are sealed by the Spirit and by the same Spirit are enabled to cry Abba Father What infirmities may stand with assurance whereby they are assured of the pardon of their sâ—nnes but I will shut vp this matter briefly shewing what infirmities may stand with assurance of faith and what sinnes cannot that Christians may bee directed the better to make triall of their estate 1. Iohn 1.7 If we say we haue fellowship with him and walke in darknesse we liue and doe n t the truth and if we say that we such as Iohn then was regenerate and in the state of grace haue no sin Verse 8. we deceiue our selues and the truth is not in vs. Euen such then as walke in the light and haue fellowship with God are sinners Prou. 20.9 Ecles 7.2 1. Iohn 3.9 and not iust or perfect in themselues Who can say his heart is cleane there is no man iust who sinneth not and yet the Apostle is bold to affirme That hee that is bâ—rne of God sinneth not The iust then transgresse the Law and so are sinners but they make not a trade of sin or profession of iniquitie and so are not law-breakers or transgressours And this the Apostle plainly teacheth saying Iames 2.10 Euery one that hath this hope of being the Sonne of God doth purge himselfe as he is pure 1. Iohn 3.3 not according to the measure of his puritie or perfection but according to the truth in habit becomes like vnto him as on the contrarie he that commits sinne 1. Iohn 3.8 that is is a crafts-master of iniquitie
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
will both Loue and hatred is noth ng but the affection of good or euill will vnto a thing knowne in the vnderstanding Our Aduersaries themselues place hope in the