reason but for the authoritie of him that speaketh this assent is is called Faith but it doth not require that the knowledge of that thing wherto assent is giuē should go before it being content only with the bare authoritie of the speaker Out of this distinction difference of assent say they it followeth that in faith there is no need of knowledge seeing faith is an assent whereby we do agree to the truth of some sentence being induced not by any reason or cause but by the authority of the speaker To this reason we answer first we do grant this difference of assents but we denie that that assent which is yeelded because of the authoritie of the speaker hath no need of knowledge to go before it For that it may be iustifying Faith to vs it is required that that which is spoken by God himselfe be some manner of way vnderstood by vs. For God doth not require that of vs that we should assent to his word and voice because of the bare authority of him that testifieth when as we vnderstand them not at all Secondly they reason out of that definition of faith Heb. 11. Faith is the ground of things that are hoped for and the euidence of those things that are not seene Here say they we see faith of things vnknowne namely of such things as are to be hoped for as are not seen But say I these two words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ground and euidence do argue sufficiently that those very things which are hoped for and not seene are in the meane time in some sort present and seene of vs. Whereupon Paul 2. Corinth chap. 4. saith Why we looke not on those things which are seene but on those things which are not seene Heere you see that The popish implicite faith euen those things which are not seen nor obiect to these eyes of our bodies are yet seene and beheld with the spirituall eyes of our faith And this is their opinion touching the knowledge of faith which tendeth to this purpose to establish that faith which they terme implicit or infolded faith Concerning that assent which we said is the 2. part of iustifying faith they do place the nature of faith only in that assent which is yeelded in regarde of the truth of a thing for they speake nothing of the assent or iudgment of goodnes and they make that same iudgment of truth which they hold to be only general namely wherby one doth iudge that some sentence is true not of himselfe but in generall of the whole Church when as notwithstanding that iudgement aswell of truth as of goodnesse which is the propertie of faith is rather particular yea a very peculiar grace which in the Scripture is called that ful assurance as we haue said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching the third part of faith which we tearmed the confidence of the heart they doe not acknowledge it For they say that confidence is nothing els but hope strengthened and a certaine effect of faith whereas notwithstāding confidence which the Greeks tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a certain motiō of the wil or hart not expecting but in present apprehending some good and depending therupon and reioicing therein as present Furthermore Confidence and faith of the same roote in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is faith and affiance are of the same roote For both of them come from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth to perswade Besides the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken euery where by the Apostle for to be perswaded to beleeue and not to hope Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I am perswaded that neither life nor death nor things present nor things to come c. Phil. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded that he that hath begun in you a good worke c. 2. Cor. 5. Knowing therfore the terror of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade or draw men to the faith I graunt that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is some times taken for confidence which is a consequent of faith and a certaine property of it for it comes to passe that he which beleeueth or trusteth dooth depende on him in whom he placeth his trust Of this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read Eph. 3. 12. In whom we haue freedome and accesse with confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith in him Out of these things which we haue spoken it is easie to gather a definition of faith according to their opinion who take iustifying faith to bee nothing els then that whereby euery one doth in generall assent to the truth of the word of God that for the authority of the speaker A popish definition of faith which definition what els is it I pray you then a generall notion of faith and such as is common to all the significations of faith which we set downe before From this definition of iustifying faith they gather that truly that iustifying faith may be in euery wicked and most hainous A popish definition of faith sinner For in him this generall assent may be which cannot be denyed to the very deuils as Iames witnesseth The Deuils saith he beleeue and tremble and yet they call this iustifying and true faith though not liuing For they distinguish betwene true and liuing faith True faith they say is euen that which worketh not by loue yea though it be dead but a liuing fatih they terme that which worketh by loue as by hir forme and not as an instrument whereupon they terme this by another name formed faith But we do vtterly deny this distinction of true and liuing faith for we take true faith and liuing faith for one and the same euen as one and the same man is true and liuing and as true or liuing man is so termed from his soule or form so also true or liuing faith is so tearmed frō hir soule or form which consists in ful assurance trust as we haue said without which faith is nothing els but a carcase euen as a man without a soule is not so much a man as a carcase and dead body But they indeuour to proue out of Iames. 2. last verse that euen dead faith and not liuing is neuerthelesse true faith As the body is to the soule so is faith vnto works but the body without the soule is a true body albeit not liuing therefore faith without works is a true faith although not liuing I answere that this is a sophisticall argument for the comparison of the body and faith which Iames maketh is not in the truth but in the death of thē and Iames assumes and concludes out of that proposition But the body without the spirit is dead wherefore also faith without workes is dead For betweene faith and the body this is the difference one and the same body
improper and the name of faith is but by an Homonymie or improperly put vpon them to signifie these things For not any of these may be called by the name of faith vnlesse you say in some respect in part and after a sort and with an addition for example the knowledge of history is termed faith but with this addition historicall or dead and so of the rest Now a generall notion of this word faith is that which is Heb. 11. 1. And that is a knowledge in general with assent and agreement to all those things which are comprehended in the word of God and that whether generall or particular I meane by a particular worde when any thing is reuealed to any one peculiarly out of order by which kinde of reuelation it came to passe that miracles were done by some We must speake therefore in the first place concerning historicall or dead faith and first for the testimonies of scripture touching it Iam. 2. 15 Faith if it haue no works is dead of it selfe 1. Cor. 12. 9. Unto other faith by the same spirit The coherence of the text Historicall or dead saith and comparison made with other gifts of the holy Ghost which in that place are numbred doe shew sufficiently that the Apostle speaketh of historical faith Hitherto belongeth that place which is 1. Cor. 13. 2. If I had all faith so that I could remoue mountaines Here he doth not only meane the faith of miracles but also the historicall for he sayth all faith and after he sets downe one kinde as if he had saide by name miraculous faith to remoue moūtaines The reason of the name is this It is termed historicall because it is only a bare knowledge of the holy history concerning God Christ the will of God and his works and not an holy apprehension of the things knowne And why it is called dead Iames rendreth a reason in the place before cited namely because it hath no Dead faith works the reason is from the consequent or signe For want of works or actions argueth and sheweth that faith is as it were dead and without life and if I may so speake the carcase of faith euen as if there be no motions nor actions in a man neither inward nor outward thereby it is declared that the man is dead and the bodie without life or but the dead carcase of a man Our aduersaries that I may speake of this by the way when they heare out of Iam. 2. 16. that saith is therefore The papists touching faith called dead because it hath no works by by conclude that charitie and the works of charitie is the soule of faith but this followeth not that charitie and the works of charity are the soule of faith but this followeth that charitie and the works of charitie are the signes and tokens of the soule that is by name of that apprehension of Christ which is in the heart for this is indeede the soule and forme of faith I will declare this thing by a like example A man if he haue no workes no actions neither inward nor outward that indeed argueth that there is not a soule or forme in him out of which actions doe proceed but it doth not argue that works or actions are the soule and forme of man But they thinke that the words of Iames chap. 2. 26. do make for their opinion For out of that that Iames saith As the bodie without the Spirit or breath is dead so also faith which is without works is dead thus they infer Therfore as the Spirit is the forme of the bodie so are workes the forme of faith But this consequent is not of force For the comparison and similitude is not in that but in this that euen as the bodie without the soule or breath is dead so faith without works is dead The bodie without the spirit as her soule and forme is dead faith without workes as the signes and tokens of the soule is dead Euen as therefore the want of the Spirit or the soule doth argue the death of the bodie so the want of the signe token of the soule of faith doth argue the death of faith It is therfore a comparison of the spirit and works in the like effect and not in the like nature For both haue the like effect which is death but both the things are not of the same nature Hitherto of the reason of the name The obiect of historicall faith is all the holy storie that is the whole truth which is according to godlinesse and the word of both couenants wherein this faith differs from iustifying faith which hath the word of the Gospel or of the couenant of grace for the obiect thereof The subiect of this faith is the mind which knoweth and iudgeth but the iudgment of the mind doth onely Subiect of an historicall faith reach to the truth of the historie as I thinke and not to the goodnes of the things themselues which are contained in the storie For although an hypocrit do professe that al those things of which the Gospel speaks are true yet he doth not assent to thē in his mind as good things Note well which is the first step of practise or action For after the iudgement of the goodnes of a thing followeth the apprehension thereof which belongs to the will out of which after proeede the motions of the affections and out of them last of all do issue the outward actions of the bodie Therefore this dead faith doth not sincerely at the least assent to those things which are in the word as good things but rather doth indeed reiect them and count them as euill So the diuell who hath this faith is said to tremble Iam. 2. 19. Out of which it is manifest that the diuell doth reiect Christ and all his good things For this horrour ariseth out of reiecting and hating of the thing Therefore in one word this historicall faith pertaines only to the mind and hath that for the subiect of it It followeth that we speake of the nature thereof By these things which haue beene spoken of the subiect it The nature of an historicall faith may easily be learned what is the nature of it For it is wholy comprised but onely in the generall knowledge of the mind and iudgment of truth it hath therefore one or two degrees of iustifying faith Out of all these things which we haue spoken of an historicall faith it is easie to gather the definition thereof For historicall faith is a knowledge in the mind of the whole truth both of the Historicall faith defined law and of the Gospell and the iudgement of the mind made thereupon as farre as concernes the truth thereof And thus farre concerning historicall or dead faith Next followeth a temporarie Of this faith yee haue these texts Matth. 13. 20. 21. But he that receiued the seede 3. Faith a temporary faith in stonie ground
may be both dead and true but faith is not both true and dead euen as a man is not both true and dead for as a man is a compound thing of his body and his soule so faith is a certaine compound thing as it were of her body and of her soule the tokens or signes whereof are the actions Wherefore in Iames the comparison is made betweene a simple and a compound the simple thing which is the body voide of the soule the compound which is faith And the comparison is of force in that wherein it is made namely in the death of both not in other things And so much of iustifying faith according to the opinion of our aduersaries as also of the whole doctrine of faith CHAP. XXXII Of Hope HOPE followeth faith for that apprehension of Iesus Christ with his benefits offered Hope in the worde and sacraments which is the property of faith dooth giue hope vnto vs that wee shall one day inioy Christ present The Apostle Rom. 5. saith that experience breedes hope Now by faith we get experience and as Peter sayth wee taste how good the Lorde is wherefore it must needs bee that faith begets hope That we may therefore speake of hope it must first of all be seene what is the obiect thereof The obiect of faith and hope is the same in substance namely Iesus Christ with his benefits Heb. 11. It is said that faith is the Obiect of hope the same in substance with the obiect of faith and how they differ ground of things that are hoped for It may be againe said that hope is of those things which are beleued or which haue after a sort a being by faith By these things it is euident that the obiect of faith and hope is the same thing in substance or effect Yet the obiect of hope differeth in reason from the obiect of faith The chiefe difference is this that the obiect of faith is Christ in the word sacraments or the word concerning Christ and the sacrament which shadoweth him Wherefore the obiect of faith is a certaine image of Christ which is propounded to vs to be looked vpon in the glasse of the worde and Sacraments Whereupon 2. Cor. 3. we are saide with open face to behold as in a glasse and to be transformed into that image which we behold in that glasse But the obiect of hope is Christ with his benefits not indeed appearing to vs in the word sacraments but appearing as he is and as I may say in his owne person For hope is not setled vpon that image of Christ which we behold in a glasse by faith but vpon the face of Christ himselfe which we hope we shal see at the last Phil. 3. 20. from whence also we looke for the Sauiour our Lord Iesus Christ Tit. 2. Looking for that blessed hope and the glorious comming of the great God our Sauiour Iesus Christ 1. Ioh. 3. 2. Because we shall see him as he is and whosoeuer hath this hope in him that is he that hopes that he shall see him as he is By these things it appeareth that hope hath for it obiect the very face of Iesus Christ There be three things which are conuersant about one Christ Faith Hope and Sight 1. Faith 2. Hope 3. Sight but each in a diuers respect For faith is properly of his image hope is of his face but to come and appeare hereafter and sight is likewise of his face but present The second difference betweene the obiect of faith and hope is a consequent out of y t first and this is it that faith is of present of things namely of Christ and his benefits or rather of the image of these things which we behold present in the glasse of the word and sacraments whereupon Heb. 11. it is called A ground and an euidence which words signify the presence of those things which are beleeued But hope is of things to come hereafter for hope if it be seene is no hope that is if it bee of things present it is no hope For why should a man hope for that which he sees Ro. 8. 24. Beside hope is of his face which is not yet seen The third differēce followes also out of the first for faith is of the thing only in part seeing that it is of the image and as it were of the shadow and as I may say of the earnest which is but part of the summe See 1. Cor. 13. We know in part But hope is of the whole thing it is of the face of the complemēt to conclude it is of the whole summe the hope whereof that earnest which we apprehend by faith giueth vnto vs. And thus far of the obiect of hope The subiect followeth which is not the mind or some faculty of the mind whether of vnderstanding or iudgeing Subiect of hope nor is it the wil for faith hath made her seate in these But hope being content with the inferior seate hath it a biding in the heart For it is an affection of the heart euen as feare is which is opposed to it If we speake of the nature of it it is not iudgment or assent it is not an apprehension or trust for all these belong to faith but it is an expectation which followeth faith and is begotten by faith The property of hope is not that certainty properly which is of faith or of that assent which is in faith For faith is properly said to be certaine but hope is not properly How hope is certaine called certaine but it is tearmed certaine because of the certainty of faith In scripture I finde that patience is attributed to faith as a certaine property thereof Rom. 8. 25. But if we hope for that which we see not we doe with patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patience of hope abide for it Heb. 6. it is said of Abraham that when he had patiently taried he obtained the promise 1. Thes 1. 3. there is mention made of the patience of hope or of patient hope And this patience is it whereby hope doth sustaine all the crosses and afflictions of this life and doth as it were goe vnder them For all the promises of heauenly things are made with an exception of temporall afflictions Wherefore whosoeuer hopeth that he shall obtaine those heauenly promises he must needes make himselfe ready to beare and sustaine all the calamities which are incident to this life Wherefore patience is so necessarilie ioined with hope as that hope cannot bee without it Out of these things which we haue spoken the definition of hope may be gathered that hope is a patient abiding Hope defined of the heart for the face of Christ or fulfilling of the promise It is to be noted that this is the definition of hope as the name is taken for the worke and office of hope which properly signifies an affection of the heart and that a sanctified one and
his law Knowing therefore the terror of the Lord we bring men to the faith The same Apostle Galath 4. 21. when he saw that the Galathians which began to beleeue in Christ notwithstanding not to cleaue vnto him only by faith but to make a mixture of the law with Christ he sets before them this glasse of Gods law or of the couenant of works wherein he layeth open first the miserable bondage of such as are vnder the law next their finall reiection to this end and purpose that they might be mooued by this fearefull speculation to stick to Christ only and to the couenant of grace Hereunto refer those cōminations which we find partly annexed to the couenant of grace in the secōd part of the Euangelicall doctrine partly put to the particular promises instructions exhortations in the 3. part of the doctrine of the Gospell For this is the duty of the moral law of the couenant of works to containe y e beleeuers with threatnings and terrors within the bounds of the grace of Christ and of his Gospell Io. 3. 18. we haue a commination of the law or of the couenant of works added to Note the office of the law to beleeuers the couenant of grace He that beleeueth in him is not condemned this is the conenant of grace He that beleeueth not is condemned already This commination doth properlie appertaine to the law or couenant of works Rom. 8. 13. He conioineth a threatning of the law or couenant of works with a particular promise wherein life is promised vnto sanctimonie If ye liue according to the flesh ye shall die but if ye mortifie the deeds of the bodie by the spirit ye shall liue See Gal. 6. 8. And thus farre of the first question The second question is this whether the morall law which we call the decalogue be abolished to them which The 2. ques whether the lawe be abolished to the regenerat be vnder the couenant of grace I answer by way of distinction The morall law as it commandeth workes done by the strength of nature and as it is the rule of all works of this kinde to wit of such works as be required in the couenant of works that is in respect of the first and proper vse thereof for it concernes properlie the works of nature which make the condition in the couenant of works in this respect I say the morall law it selfe also is abolished to them which are in Christ euen in like manner as the couenant of works is cancelled and of none effect against them For which cause Paul vseth these phrases We be not vnder the law we are dead to the law we are freed from the law to wit either as touching iustification or condēnation And looke how farre the couenāt of works serueth for their vse which be in grace so farre the law of workes is in vse for them And what vse the beleeuers haue of the couenant of works we haue alreadie shewed Againe looke how farre forth the same morall law serues to giue rules for the works of grace and attendeth not on the couenant of works but of grace and of the Gospell so farre it resteth in vse for the seruants of Christ For there is but one rule and law of all good works whatsoeuer whether they proceede from nature or from grace like as there is but one and the same iustice of God euer like it selfe whereof the law of God is a verie expresse image or a liuelie representation Thus then the lawe morall abideth for such as bee vnder the Gospell yet in some respect that is in vse changed for like as all things are become new in Christ Iesus so also the law it selfe after a sort is renued And that the law serueth and is in vse for them which be vnder the couenant of grace it is very cleere by many scriptures This may appeare by those very testimonies which are before produced for the couenant of works and other scriptures many where the works of the law are commended Rom. 13. Loue one another for he that loueth another hath fulfilled the law Gal. 5. 13. 14. By loue serue one another for all the law is fulfilled in one worde which is this Thou shalt loue thy Neighbour as thy selfe See Iames 2. 8. c. And thus farre as we purposed haue we spoken of the couenant of grace CHAP. IIII. Of such as be comprehended in or may truly be saide to be vnder the couenant of God NOW it followeth that we speake briefelie of such as be vnder the couenant of God or if I may so speake confederates with God Euery reasonable creature must of necessitie be liable to one of both couenants either that of works or this of grace For the very Angels are vnder the couenant of works but because the Scripture speaks so sparinglie of them therefore we say this onelie in a worde that they also be vnder the couenant of workes Againe man must bee vnder some one couenant Adam in the state of his innocencie was vnder the couenant of works man after the fal abideth vnder the couenant of works to this day life is promised him vnder condition of works done by strength of nature But if he wil not do well death and the euerlasting curse of God is denounced against him so long as he is without Christ and without the Gospell And being freed from the couenant of works he is not become a libertine or not subiect to Gods people in grace be not law-les libertines any couenant or as it were law-lesse but forth with he is admitted to the couenant of grace and thence forth liueth vnder it Therefore concerning Angels and men it is euident that they are vnder some one couenant It is a doubt indeede concerning Christ whether he were then vnder any couenant when he dwelt among men and did conuerse on earth I answere there be two natures in Christ a diuine and humane Christ as hee is God and the Sonne of God is not vnder the couenant of works or of grace for that he is no creature but the blessed Creator to whom to whose couenant and law euerie creature is and must be subiect But as he is man he is vnder the couenant of works and that in two respects First Christ vnder the couenat of works in what respect in respect of himselfe because he is a creature because he is a seruant and made man and was in the loines of Adam when that couenant of works was first made with him But wee be to speake sparingly of that state of the man Christ which is in respect of Christ himself whether that his humane nature as touching itselfe were vnder the couenant of works whether this nature did purchase for it selfe life eternall by obseruation of the couenant of works Next I say the * Or christ the Mediator hath subiected himselfe in his humanitie to the law for our sake humane nature of Christ is
answered by that which is before shewed For this ambignitie and flexiblenesse is not to be imputed to the scripture which is giuen of God by diuine inspiration and serueth vs in steede of Gods owne voice but must be ascribed either to the ignorance or malice or malapertnesse of men who either cannot apprehend the simple true sense of scripture or malitiouslie peruert and turne the same into a strange sense Here they obiect that the scripture is full of tropes allegories Ob. parables words of diuers significations amphibologicall sentences visions all which haue their ambiguity I answer that this matter may the better be cleered we are to looke a little more soundly into it The A. ambiguity which is contrarie vnto simplicity being in the words and not in the matter for the words are ambiguous and not the matter Let vs reduce all ambiguity 5. Principall heads which is in the words vnto 5. principall heads For first there bee simple or common words of diuers acceptations secondlie there bee tropicall or figuratiue words thirdly there be whole speeches or sentences which carry a doubtfull signification fourthly there be allegorical speeches consisting of the continuation of tropes fiftly there be also typicall words and sentences concerning types and figures Of all these this I say generally that in all such places the holy Ghost hath but one only simple sense and meaning For as touching words of diuers significations if any such words be found in scripture in the originals Hebrue and Greeke as that can not be otherwise but there must be such in the scriptures first I say that such words haue but one signification only in such places and that the holy Ghost purposeth and intendeth but one thing by them For the holy Ghost desireth not to vse any fallacion or sophistication Next I answer that wee may deprehend that one signification and that one plaine How to vnderstand a doubtfull worde Phrase or sentence in scripture meaning of the word we desire to finde either by the drift of the holy Ghost in that place or text where any such word is or by conference of other places of Scripture where the like worde is to be found or by other Scriptures expressing the same sense and matter in other words or by obseruation of Grammaticall accidents accents points or pricks and such like And where we find tropes and words borowed and drawn from their proper and natiue signification in any text of scripture I say that there such words are vsed by y e holy ghost purposely to expresse in a more significant and liuely manner but one sense and meaning As where it is saide this is my body by the Metonymie which is in the word body the spirit speaketh more significantly then if he had said This is a signe of my body For by that metonymicall phrase the holy Ghost plainly auoucheth the sacramentall vnion which is of the signe and of the thing signified Next I say if the trope seeme somewhat obscure and strange that ye may finde the signification of the same trope by a word of proper signification either in the same scripture or in some other scripture where the like trope may be found If ye meet in scripture with a sentence seeming ambiguous A sentence in scripture seeming ambiguous first be wel assured that Gods spirit doth not purposely speake doubtfully as sophisters do but hath euer one single and plaine meaning but men doe both giue and receiue an euill construction of the context either ignorantly or malitiously Next I say that other places of scripture do more cleerly set forth the selfe same matter Finally if you find allegories in scripture of them this I affirme that first they serue for illustratiō next that they haue but one signification or sense and the same is either manifest and needeth no further exposition or if it be obscure it is more cleerly expressed some where else in the scripture And as for scriptures concerning types I say of them also first that they haue but one signification and A typicall speech in scripture signify types only and not also the matters signified by them next that one very sense of the types is applyed to signify another thing that is the body it self for the types themselues cary in them the signification of the things signified and shadowed by the types and not the words themselues which are vsed to set forth the types for in that historie recorded Gal. 4. this name Sarah signifieth Abrahams wife that is the type only next the type signifieth the couenant that is the thing shadowed figured and signified by the type And thus farre of the third property and fift controuersie CHAP. XII Of the Fourth propertie and Sixt controuersie THis we say also cōcerning the sacred scripture that it is most effectuall most liuely and most vocall sounding to euery man an answer of all things necessarie vnto saluation The life which here I vnderstād is not any fleshly or carnal life as the life of man but that spirituall life as the life of God and by a liuely voice I meane a spirituall voice speaking not so much to the eare as to the minde of man For first if ye respect the substance of this diuine reuelation this which I auouch is without all controuersie For the scripture containes in it the word of God which is liuely powerfull c. Heb. 4. Next in respect of the forme of the reuelation thereof that is the very writing of God this is euident in like manner for it was giuen and written by diuine inspiration and whatsoeuer is of this kinde must necessarily be in it selfe both liuely and spirituall Againe this Scripture is vnto vs if not the liuely voice of God yet certainly in stead thereof For we haue none other liuely voice of God but this for as for the voice of the Church pastors and teachers in the Church the same may erre neither may it properly be called the voice of God The voice of God we must auouch of it that it is a liuely voice ergo c. Thirdly the very Scripture speaks of it selfe as hauing a liuely voice as we may reade Rom. 9. The Scripture saith c. Againe Esaias Scripture is said to crie concerning Israel Rom. 9. 27. Fourthly so many as propound questions of any matter necessarie to saluation be sent to it Esaie S. Should not a people inquire at their God from the liuing to the dead Turne rather to the law to the testimonie If they speake not according to this word there is no morning light in them Againe the Sonne of God himselfe so often as any propounded questions vnto him of the law of diuorcement of the Sabboth of the Messias of regeneration and of the resurrection or how to attaine eternall life he alwaies gaue them answer out of the sacred Scripture and euer he sends such as moue any such doubts vnto the Scripture How
very same iudgment Wherefore it is vncertaine whether Mathew first wrote in Hebrew Syriack or Greeke yet is it more probable that he did first write in Greeke both for that this tongue was not vnknowne to the Iewes and other Apostles first wrote in it not onely to Iewes and Gentiles indifferently but also particularly to the very Iewes * As Saint Iames and Saint Peter 1. Epist Mathew in Hebrue In Catolog in Paul Well howsoeuer it is the Greeke edition which we haue in the Church at this day is authenticall for that it was both written and approoued while the Apostles were yet liuing For as touching the Hebrue edition if there were any I doubt now it can no where be found And as for this Hebrue copie which is in many hands it is not the true copy As concerning the Epistle to the Hebrues Ierom sayth that first it was written in Hebrue next turned into Greek either by Barnabas or Luke or Clement but it is vncertaine and it is more like to be true that this Epistle also was first written in Greeke Howsoeuer it be this Greeke edition of this Epistle which we haue at this day is authenticall Now the New Testament written in Greek by the Apostles and Euangelists hath beene so preserued by the admirable prouidence of God euen in the middest of persecutions and heresies vnto this age and in all former ages so freed and kept by godly and Orthodoxall writers from the corruption of Heretiques the Lord God I say hath so prouided that it is come into our hands most pure and perfect Thus then I reason That edition of the New Testament which was written in the best language and first and originally written in it to wit the Greeke I say the same must be accepted as authenticall of all men But such is the Greeke edition of the New Testament Ergo. The aduersaries except onely against the purity of this edition For albeit some of them the latter and the better learned as Bellarmine doe not say that the Greeke edition of the New Testament is altogether corrupt as some of them haue blasphemed yet they say it is not so pure that they can graunt it to be authenticall because in some places it is corrupt Bellarmine brings forth seuen places whereby he indeuours to prooue this assertion that the Greek edition is corupt and therefore cannot be authenticall The first place is 1. Cor. 15. 47. The first man is of the earth earthly the second man is the Lord from heauē But in the vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latine edition it is the second is from heauen heauenly this reading is approued therfore the Greek edition is corrupt and not authenticall I answer first albeit we read as the Greeke is yet the sense is good and orthodoxall and the same with that which is of the vulgar reading differing in word only and not in matter Secondly the Arabick and Syriack translation so read the place Thirdly the Fathers Chrysostome and Theophylact so reade Fourthly Epiphanius citing * Haereseon 22. 2 all the places which Marcion corrupted yet remembers not this place But saith he Tertullian saith that Marcion * Tert. lib. 5. contra Mar. hath corrupted this place I answer that Tertullian in that booke and place reads these words in the very same manner as we do The Lord from heauen The second place is 1. Cor. 7. 33. He that is maried careth for the things of the world how he may please his wife The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wife and the Virgin are distinctly set downe So reads the Greek But the Vulgar thus He that is ioined to a wife careth for the things of the world how he may please his wife and he is diuided but the woman that is vnmaried and the Virgin bethinketh of the things which please the Lord both in body and spirit Wherefore the Greek edition is here corrupted and so can not be authenticall I answere First that the sense which is by the Greek is not only sound but also more fitting in this place then that which is by the Vulgar translation Secondly the Syriack translation so reads these words Thirdly Theophylact the Greek Scholies and Basil so read the words But he sayth that Ierom * Lib. 1. contra Iouinan auoucheth it that this Greek reading is not Apostolicall I answer the same Ierom in another place * Contra Heluidium Eustochium reads these words as we doe wherefore seeing he changeth his mind he is not fit to iudge for this scripture The third place is Ro. 12. 11. seruing the time But the old Latin is seruing the Lord Ergo. I answer First albeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye read so the place yet the sense is good and sounde Secondly the reading varies in manie Greeke copies as witnesseth Origens Interpreter who reads the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hee noteth it that in many bookes he founde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time the same saith Ambrose who reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruing the time yet saith he in some bookes wee find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord. Thirdly the Syriack Chrysostome Theophylact and Basil read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord which reading wee best like For which cause our Beza translates the word Domino the Lord. The fourth place is Ioh. 8. where in the beginning of that Chap. many Greek copies want the storie of the adulterous woman which the cōmon translation in Latin hath the Church approues it as canonicall I answere First that our Greeke books which we haue and hold for authenticall haue this historie also and our Church receiues it Secondly yet we denie not that this hath beene gainsaid by some and the Syriacke translation hath it not The fift place is Mark. 16. where in many Greeke copies that whole chapter is wanting which notwithstanding the Latine edition retaineth Ergo. I answer first that all our Greeke bookes which we account authenticall haue also this chapter and our churches receiue the same as canonicall Secondly Ierome some-where moues some doubttouching it but to no purpose The sixt place is 1. Ioh. 5. 7. where the seuenth verse which containes a worthie testimonie of the Trinitie in manie Greeke copies is missing but in the vulgar it is retained Ergo. I answer first our Greeke bookes which we hold for authenticall haue this verse and our Church receiues it Secondly we denie not but some haue gainesaid it The seuenth place is Matth. 13. For thine is the kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. power and glorie Amen But this place is not in the vulgar translation Ergo. L. Valla answereth this place is not added to the Greeke but detracted from the Latine and I pray you what hereticall or vnsound matter hath this place Thus we see then the aduersaries cannot proue by these places that the Greeke edition of the new Testament is corrupted and so not
of light or of naturall knowledge not in whole but in part for there do remaine euen in the vnregenerate certaine generall notions of good and euill things which are commanded and condenmed in the law but they be such as serue only to make men inexcusable for that they are but lame and corrupt Rom. 1. 19. The mind also wants spirituall 2. VVant of spirituall light light not in part but in whole for it is vtterly void of this light for as concerning those things which appertaine to the kingdom of heauen the vnderstandings is so darkened that it doth not only not perceiue them but also hath no power to conceiue them 1. Cor. 2. 14. To be short the minde wants holinesse for the things it vnderstandeth 3. VVant of holinâ—sse in the mind it neither conceiueth them rightly and holily but impiously and prophanely all things euen the things which in and by themselues are good For the facultie of vnderstanding albeit it be not vtterly lost yet that holynes of this facultie wherein it was created after the image of God was vtterly lost in the fall of man This want of this naturall light the Apostle sheweth Rom. 1. 21. Because when they knew God they glorified him not as God These latter wordes plainly shew that the naturall light of the minde is but a dim light and soone vanisheth away The want of the spiritual light the Apostle sheweth 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God The want of sanctitiy in y e vnderstanding the Apostle sheweth Rom. 8. 7. The wisdom of the flesh is enmity against God euen then when it vnderstaÌ„deth those things which otherwise be in themselues true good 2. Cor. 3. 8. Not that we are sufficient of ourselues to thinke any thing to wit well and holily Eph. 4. 18. Hauing their cogitation darkened being estranged from the life of God And there ver 23. And be ye renewed in the spirit of your minde And thus farre of the want or defect which is in the mind There is also a quality in the minde which hath succeeded or stept in place of that light and holinesse which was lost in the fall of man For darknes hath taken possession in the very seate of light Ephesi 5. 8. Yee were in times past darknes but now ye are light in the Lord. In place of sanctitie integrity haue crept in impuritie and a certaine malitiousnesse of nature which euidently appeareth when it is said Rom. 8. 5. For they that are after the flesh sauour the things of the flesh This wisdome is of some euill quality 1. Cor. 1. 18. The preaching of the crosse is to them that perish foolishnesse And 1. Cor. 2. 14. For they are foolishnes vnto him This word foolishnes argueth the peruerse iudgment of the minde Thus far of the want of the mind the contrary quality crept thereinto Both these in like manner are to be seene in the will and in euery affection The want of integrity The will corrupted and vprightnes in the will the Apostle testifieth saying I find no meanes to performe that which is good Rom. 7. 18. and Phil. 2. 13. It is he which worketh in you both the will and the deed The corruption and frowardnes of the will and of the motions thereof is testified by many scriptures As Gen. 6. 5. 6. The conceit of a mans heart is only euill Eph. 2. 3. Doing the will of the flesh and of the minde Finallie this I say that mans will is more poisoned by this originall corruption then the minde is for which Video meliora proboque deteriora sequor cause the very heathen could say I see approue by the light of reason the better things but through the corruption of my will I incline to the worser And this the Apostle saith Eph. 4. 18. Affirming that the ignorance The will worse then the mind which is in men is by reason of the hardnesse of their hearts Rom. 1. 28. They regarded not to know God therefore God deliuered theÌ„ vnto a reprobate mind Note how the obstinate will resisteth the light of the mind and causeth the mind to be ouerclouded And thus far of the threefold matter of originall sinne These parts of the materiall cause of originall sin because they are so many Beings * Entia and are of God euery one of them must retaine in them some goodnes as we say in respect of their being for that very apostasie and falling away was good in it selfe as so the want of originall iustice because it is athing in nature and a consequent of that Apostasie this want I say as it is of God is good in it selfe and to conclude that positiue qualitie which succeedeth in place of that holinesse and image of God for the being thereof is of God as principall efficient and is good in itselfe The forme of originall sinne followeth And this is a The forme of originall sinne very speciall repugnance against the law of God causing a very speciall kind of sinne And like as the matteriall cause of originall sinne is threefold so there is in it a threefold * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repugnance against God and his law For euery part of the materiall cause hath a repugnance against the law in it and so a forme which is from another in respect whereof it is sinne The first Apostasie hath in it a repugnance against God and so the want of originall iustice and the positiue quality also which succeeded in place thereof This threefold iniquitie * Or breach of Gods law is not of God as efficient but from the euill instruments the deuill first next Adam and lastly the very man which is of Adams progenie For we also which are sick of this hereditarie euill are the very causes of our sicknes And thus far of the forme of originall sin Now we be to define originall sinne of the matter and forme thereof on this wise Originall sinne is an apostasie from God a want of Originall iustice and a certaine positiue qualitie repugning against the law of God The threefold Originall sin defined materiall cause stands for the genus of it and for the forme the threefold breach of Gods law And like as guilt in general is the consequent of sin in general so a speciall guilt Guilt following originall sin is consequent to originall sin and this is threefold also as the matter and forme of this sinne is threefolde For the apostasie hath his speciall guiltinesse following it so also the want of originall iustice and that positiue quality And euery guiltinesse merits death and eternall damnation It resteth now that seeing we see this sinne originall is deriued by propagation from the parents to the children that we search out the manner thereof and this may bee expressed on this wise The propagation of sin must be by one of these 3. waies
said to be resident in them as to sanctifie them and to stir them vp vnto good and as a Ladie to gouerne them Whereupon it is said After that by faith he had purified their harts Now that faith belongs to the mind it is apparant by those titles which are giuē to faith euery where in the Scripture as whē it is called knowledge vnderstanding sight as whē it is said We see now in a glasse And that it is in the will it is euident by that which is said Ro. 10. 10. For with the heart man beleeueth vnto righteousnesse And Eph. 3. 17. that Christ may dwell in your hearts by faith for the seate of the will is attributed to the heart Furthermore the names whereby faith is termed in the Scripture doe sufficiently conuince that the seat of it is not only in the mind but also in the will and heart as when it is called an apprehension and when it is termed a certaine embracing and such like names which signifie the office of the heart and will Thus farre of the subiect of faith Now let vs come neerer to the nature thereof and to the parts of the nature of it The first part of faith is the knowledge or vnderstanding of the mind whereby the mind doth plainly vnderstand some sentence or proposition of the Gospell and by name that proposition which is in the syllogisme of the Gospell which we alleaged before for the proposition of that syllogisme is as it were an abridgment of the whole Gospell From this part as the principall namely knowledge faith is named euerie where in the Scriptures The second part of faith is the iudgment or as it is commonly called the assent of the same mind Of this iudgement the scripture speaketh euery where as 1. Cor. Parts of faith 2. 15. The spirituall man iudgeth all things 1. Ioh. 4. 1. Trie the spirits whether they be of God This iudgement is twofold the first of truth the second of goodnes The iudgment Iudgment twofold of truth is when the mind assenteth to the proposition of the Gospell that it is true of this iudgement see Ioh. 3. 33. He that receiueth his testimonie hath sealed that God is true 1. Tim. 1. 15. This is a faithfull saying and worthie by all meanes to be receiued c. To conclude this iudgment of truth is gathered out of all places of Scripture wherein there is mention made of the truth of Gods word The iudgement of goodnesse is when the mind assenteth to that thing which is in the proposition of the Gospell that it is good and therefore to be followed For it must be knowne that all the propositions of the Gospell The sayings of the Gospel be practicall be practical as they say in the naked speculation and contemplation of which none must set vp his rest but they are to be drawne out into the manners and life euerie day Of this iudgement of goodnesse ye haue that Rom. 7. 16. I consent to the law that it is good 1. Cor. 1. 18. The preaching of the crosse is to vs which are saued the power of God And in the same chap. vers 24. We preach Christ to them which are called the power and wisedome of God And thus much concerning the twofold iudgment which as we haue said must be of the generall proposition of that Euangelicall Syllogisme of both which this last of all is to be held that it is not only general but also speciall whereby I do iudge that those things which are spoken in the Gospell are true of me and good to me For as we said before those things which are published in the gospell are to be vnderstood to be spoken specially of mee and of thee And this special iudgement is properly that which is called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full assurance After this followes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence which belongs to the heart and will whereof we will speake in the next place There followeth therefore in the third place the choice or hold-taking of the will which is when any one doth with his will or heart peculiarly apply to himselfe that The third point of faith which he hath iudged first true then good not onely in generall but also in speciall This apprehension or application is in the Assumption or conclusion of that syllogisme of the Gospell alleaged before by vs. For after that the mind hath seene and iudged the proposition of that syllogisme then the will of euery one doth particularly apply vnto himselfe in the assumption and conclusion those good things which that generall Proposition did concerne Of this apprehension ye haue 1. Tim. 6. 12. Lay The apprehension of faith hold on eternall life Phil. 3. 12. I follow if I also may apprehend it 1. Tim. 1. 15. This is faithfull saying and worthie by all meanes to be embraced by vs. To conclude this third part of faith is to be vnderstood in all those titles wherby the choise of the will is signified in the Scripture From this part faith is termed a speciall confidence or trust for the nature of faith is chiefly seene in it These things thus declared it will be easie to gather a definition of faith For Faith in Christ with all his benefits Faith defined as he is offered in the word and Sacraments is first aknowledge of the mind then an apprehension of the will or heart In this definition we haue first the obiect of faith then the subiect of it thirdly the parts Vnder the knowledge of the mind I vnderstand also the iudgement or assent of the mind and that twofold whereof we haue spoken afore It is to be knowne that faith thus defined by vs is improperly taken for the function and worke of faith seeing faith is properly an infused habit as they call it or an holy qualitie first of the mind then of the will or heart Now this quality in the mind what is it els but that light of which the Scripture speakes euery where Ye were once darknes but now ye are light in the Lord Ephes 5. 8. The eyes of your minde being opened that ye may know what Faith a light is that hope of his calling Ephes 1. 18. God which commanded that the light should shine out of darknes is he which hath shined in your hearts to giue the light of the knowledge of the glorie of God in the face of Iesus Christ 2. Cor. 4. 6. But God hath renealed those things vnto vs by his Spirit for the Spirit searcheth all things euen the deepe things of God 1. Cor. 2. 10. And this light ofy e mind which is the first part of faith seemeth to be not onely a restoring of that natural light which was impaired in Adams fall but also a certaine supernatural light put into the mind by the Spirit of Christ to this end that the mind might behold and see those things which excell
vnder hope But hereof there is a notable place Heb. 6. 18. That by two immutable things in which it is not possible that God should lie we might haue strong consolation which haue our refuge to holdfast the hope that is set before vs. Where you see first that God hath promised it secondly that he hath bound himselfe by an oath that is that hee hath declared the vnchangeablenesse of his councell for sauing of vs by two immutable things to this end that we might haue strong consolation Now the comfort is not strong vnlesse it rise out of our firme and certaine assent whereby we consent to the truth of Gods promise For if our assent wauer and be vncertaine certainly there Note can no strong consolation arise out of our assent Secondly that it may be a strong consolation some generall certainty of our assent is not sufficient but it must needes be a speciall and particular certainty of assent whereby to wit I am certain that that which is promised is true of mee For what consolation at al much lesse a strong consolation can that be when as I am certaine that the promise concerning Christ doth belong only in generall to the Church and not to my selfe also in particular Nay rather in that very thing is the griefe increased when one sees that the benifites of Christ pertaines to other but not to himselfe at all But to the end that this which we speake of touching certainty and vncertainty may be the more manifest we must search into this point a little more deepelie In generall therefore certainty is either of the thing or of the person Concerning the certainty of the thing the firm truth thereof there is no question The certainty of the The certainty of faith person apprehending the obiect is nothing els but the firmenesse of the iudgement or the assent of the minde consenting to the truth of some thing or sentence Wherfore certainty is nothing els but a certaine property of the iudgment or of the assent of our mind And seeing the assent of the mind is twofold either generall when I generally assent to the truth of some sentence that it is true as for example concerning the vniuersall Church or it is speciall when as I assent to the truth of any sentence that it is true euen of me and of each particular seeing I say there is a twofold assent of the mind it followeth that there is a twofold certainty one generall namely the property of a generall assent the other speciall namely the property of a speciall assent Now that we may come to the state of the controuersie What the controuersy is concerning a particular faith the question is not concerning generall certainty but all the controuersie is of the special certainty of a speciall assent which they call the certainty of grace or of speciall mercy For we do affirme and defend the certainty of special grace but they oppugne this same certainty of speciall grace but I pray with what arguments First they say that in the Gospel no mercy is any where offered promised to any particular or any one man Therefore there can be no certainty of special grace I answer and doe inuert the argument In the Gospell grace is promised and offered not only in generall to all but in speciall to euery one as we haue taught before wherfore the certainty of a speciall grace is required in euery one Now to those things which we said touching speciall mercy offered to seuerall persons I adde these few things to the end that the whole matter may more cleerely appeare and to the end that we may learne by sense and experience it selfe that grace is offered to euery one by God The spirit of Christ only is Christs vicar on earth who teacheth and instructeth vs in those things which Christ spake and The spirit of Christ is his only vicar on the earth which are written in the Gospel Now this spirit teacheth not only generally that the promises and sentences in the Gospell touching Christ and his benefits are true of the whole Church but much more that they are true of that speciall and particular man whom he inwardly teacheth And sith the spirit of adoption dooth testifie with our spirit that we are the sons of God Ro. 8. this testimony of the holy Ghost is not generall concerning the whole Church that they which are in the Church be the sonnes of God but it is a speciall testimonie of mee and of thee that I am the sonne of God and that thou art the Sonne of God Besides 1. Corin. chap. 1. it is saide of the Spirit that he searcheth euen the deepe things of God that is the spirit which is giuen to euery one and which dwelleth in euery one doth search that grace and mercy in Christ Iesus which lieth hid in the deepe and makes it to bee knowne to euery one For the spirit of God dwelling in me reueales to me that which is hid in the very hart of God Now I demand whether he reueale to me some generall mercy only belonging in generall only to the Church or whether he reueale to me that speciall mercy hid in God which belongs to me peculiarly Certainly there is no man to whom this spirit dwelling in him hath at any time reuealed any grace that lyeth hid in God but he will constantly affirme that by the holy spirit there is reuealed to euery one not a generall mercy I know not what rough draught of mercy but a speciall mercy belonging particularly to himselfe Wherfore these same defenders of generall grace and mercy only Defenders of generall grace are but meere naturall men seeme to mee to be only naturall men and not spirituall of whom that of the Apostle may be truly spoken The naturall man perceiueth not the things which are of the spirit of God Secondly they say that it is not expedient that euery one should be certaine of his owne grace righteousnesse and saluation for certainty breedeth pride but vncertainty humility I answere certainty is a gift of the spirit regenerating which is bestowed only vpon the elect I speake of true and sound speciall certainty which is the property of true iustifying faith Can it therefore be spoken without blasphemy that the holy spirit and iustifying faith is the cause of the greatest of al euils that are that the worst of al that is of pride Nay rather the vncertainty of a man is vtterly the property of one that exaltes him selfe against God euen when he promiseth and offereth speciall mercy and binds it with an oath Thirdly they say certainty of speciall mercy is a speciall prerogatiue of some certaine men to whom God was pleased to reueale extraordinarily some speciall mercie proper vnto them Is therefore a speciall prerogatiue which belongs but to some and but to a few men to be reckoned among Gods common or generall graces I answer It is