A Treatise of Faith, Part 1 · Chapter 3
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 vsus to belieue exceed all naturall capacitie, cannot be knowne in their eſſence and properties as things naturall are by the light of reaſon: But eueryevery 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. 1.1…. 2. Tim. 2.7. Acts 26.18. Mat. 11.25, 26. Epheſ. 1.8, …. 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 vntounto 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 vntounto 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.…. Epheſ. 1.12. that without the Word there can be no Faith, as the foundation being taken away, that which ſhould bee built vponupon 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 giuegive a reaſon of the thing belieued, hee muſt be able to giuegive a reaſon of his beliefe.2. Cor. 10.5. Bellar. de Iuſtif. lib. 1. cap. 7. Faith captiuates our vnderſtanding vntounto 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 it neither extinguiſheth the nature of man, nor the light of reaſon. Faith is not a brutiſh captiuitie, which yields vp her eyes to bee put out: but the vnderſtanding receiuing a more excellent ſight by faith, yeilds vp the worſe, and doth not looſe her light, but exchange it for the better. There is a double aſſent, one from reaſon, the other from authoritie: both are made with the knowledge of the Minde; knowledge is included in both; in the one of the cauſe and properties, which is ſtrictly called Science: in the other of the authoritie and truth of the reuealer, and in that reſpect of the thing taught, which is called Faith.Rom. 10.14, 17. 1. Cor. 4.14. 1. Cor. 13.2. Bellar. vbi ſupra How ſhall we belieue in him of whom we hauehave not heard? There is no ſight without ſome viſible obiect, no faith without the knowledge of God in Chriſt. Though knowledge be not faith, but an habit diſtinct from it, yet it concurres to the being of faith, in as much as no man can aſſent to that hee neuer heard of. Wiſdome is diſtinguiſhed from knowledge as a thing more excellent, which yet it preſuppoſeth: ſo faith is diſtinguiſhed from knowledge, but cannot be without it. The knowledge which hath no ingredience into faith, is the knowledge of that which is not reuealed: for faith not only goeth before ſuch knowledge, but vtterly repels it, neuer admitting any curious ſearch into Gods ſecrets. But in things reuealed faith knoweth what it belieueth, and by belieuing knoweth the more. Faith is the cauſe of more ample knowledge: but ſome knowledge of Gods will and pleaſure is antecedent to faith.This knowledge muſt be diſtinct, ſound certaine. And this knowledge muſt be diſtinct, ſound, and certaine. For faith diuine is ſure and certaine: therefore the knowledge whereupon it is grounded muſt be ſuch as cannot deceiue. The aſſent which faith giues to the Word of God is abſolute and vnlimited, which can neuer bee yeilded, vnleſſe being certaine in it ſelfe, we know it certainly as it is,1. Theſſ. 5.19.20 Col. 3.16. 1. Iohn 4.1. Acts 17.1…, 12. 1. Reg. 13.20, 21 Acts 1….1.14. Pſal. 119.18, 34 73.144. Col. 1.5. & 2.…. Epheſ. 1.16, 17. 2. Cor. 8.7. Hoſius contra Brent. lib. 3. Bellar. de Iustif. l. 1. c. 7. §. Iudicium. Tolet. inſtr. Sacerd. l. 4. cap. 2. and bee aſſured that wee conceiue of it aright. The examination of doctrines by the touchſtone is commanded of God, and wonderfully commended by the Holy Ghoſt: the neglect of examining what wee heare doth bring great perill and danger: for ſuch as receiue doctrines vponupon the credit of their Teachers are euer vnſetled, apt to bee ſeduced, and readie to ſtart backe in time of trouble. Certaine knowledge is to bee begged of God both for our ſelues and others: and thankes hauehave beene and ſhould bee giuen to God for this grace and merciemercy vouchſafed vntounto the Saints. The Papiſts hauehave much extolled the Colliars faith, commended ignorance and diſgraced knowledge, as if faith were much better defined by ignorance, then by knowledge: but when they are preſſed with euidence of Scripture in this point, they grant that knowledge in all fundamentall points of Religion is neceſſary for lay people: and would colour the matter, as if they meant the knowledge of reaſon was not neceſſarie to faith,T. W. in his triple accuſation of D. White. but of reuelation onelyonly. Not to diſpute of their meaning in thoſe propoſitions, [though their words and practice, and matter intreated of ſufficiently argue the vanitie of that excuſe] wee may take them as they ſay, and ſpare labour to proue that faith cannot be a blinde aſſent, becauſe we hauehave their confeſſion for it, that faith requireth knowledge of reuelation. The Implicite faith then of them that know nothing in Religion, but belieue as the Church belieueth,Rom. 1.17. & 16 1. Cor. 10.15. & 11.28. 2. Cor. 13.5. 2. Pet. 1.5. 1. Pet. 3.15. Rom. 12.1, 2. not vnderſtanding what ſhe belieueth or profeſſeth, is moſt abſurd: but when we know Chriſt truly and whatſoeuer is abſolutely neceſſarie to ſaluation, there bee many things wrapped vp from vsus, which wee ought to belieue, in which reſpect faith may bee called implicite or infolded. For being compaſſed about with miſts of ignorance,In what reſpects faith is Implicite. wee attaine not the vnderſtanding of many things reuealed: of which we may note very many examples in the Diſciples of Chriſt, hauing not yet obtained full illumination:Iohn 20.9. Matth. 16.22. Luke 24.25. Acts 1.6. & 10.14.11.2. Iohn 4.39, 41. Heb. 11.31. and in them, who being only ſtirred vp by the miracles of Chriſt, went no further, then to acknowledge him to be the promiſed Meſſias. So that when a man knowes and vnderſtands in generall, the ſubſtantiall Articles belonging to faith, which are contained in the Scriptures, and is ignorant only in the particulars, whereby the ſaid general Articles are demonſtrated: and when withall he vſes the meanes to encreaſe in knowledge by ſearching the Scriptures, and hearing the Word preached: in this caſe his faith may bee true, though infolded in many particulars. Faith alſo may be implicite in another reſpect: for many that truely belieue cannot certainly affirme they doe belieue: which befalleth them that are touched in conſcience for ſinne, who bewaile their offences, and deſire to be reconciled vntounto God. Now as in the little tender bud are infolded the leafe, the bloſſome, and the fruit: ſo in true ſorrow, broken-heartedneſſe and vnfained acknowledgement, faith and many graces of Gods Spirit are infolded. But this is not properly vnderſtood when wee ſpeake of implicite faith, neither is faith ſo much wrapped vp in theſe graces, as the ſight of faith and ſence of comfort hid from their eyes that be diſtreſſed.
§. 2. Faith preſuppoſeth knowledge, and yeilds aſſent to the word of grace,§. 2. Faith is an Aſſent. relying vponupon the authoritie of God, who is true in all his ſayings, ſincere, faithfull, conſtant in all promiſes, and can neither deceiue nor bee deceiued. Abraham belieued God; Gen. 15.6.the word imports, he thought the words of God to be ſure, certaine, ſtable and conſtant. Moſes ſaying,Exod. 4.31. Deut. 1.52. Exod. 4.31. & 14.31. Iſrael will not belieue me, meaneth, they would not aſſent or giuegive credit to his words. And when it is ſaid, Iſrael belieued the Lord, and his ſeru…nt Moſes, thereby is vnderſtood, that they gaue credit to the word of the Lord ſpoken by his ſeruant Moſes. This is cleere in the exhortation of Iehoſhaphat vntounto the people, ſaying,2. Chron. 20.20. Belieue in the Lord your God, ſo ſhall you be eſtabliſhed, belieue his Prophets, ſo ſhall yee proſper. And that of Dauid, Pſal. 116.10.I belieued, therefore hauehave I ſpoken. Beliefe is alwayes grounded vponupon the authoritie and reputation of him for whoſe word ſake wee belieue, and muſt needs hauehave reference to ſome vttered word or reuelation as the obiect: but it may be ſuſtained and ſtrengthened by other 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 vponupon that euidence, but vponupon 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 hauehave in themſelues, be made more credible by the knowne condition and qualitie of the vtterer, faith relying vponupon 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 euidēce 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 accōpanied 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 hauehave faith, and doubt not. Whoſoeuer ſhall ſay vntounto 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 infideliti…, 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.…1.Ʋerily, I hauehave 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 giuegive 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 eueryevery 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 eueryevery 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 vponupon 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 eueryevery 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 vsus 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 hauehave 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. 1.9.10Who deliuered vsus from ſo great a death, and doth deliuer vsus; in whom we truſt, that yet hereafter he will deliuer vsus. 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 eueryevery euill worke, and will preſerue me vntounto 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 merciemercy of God in Ieſus Chriſt as better then life, and to the Commandements of God as neceſſary, good, worthy to bee ſtucke vntounto, 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 vponupon 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 hauehave 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 importsa1. 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 vnderunder the ſhadow of thy wings. The Lord recompence thy worke, and a full reward be giuen thee of the Lord God of Iſrael, vnderunder 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 vponupon, euen as a man would ſtay himſelfe on a ſtaffe, wherewith he is vnderpropped.c2. Chron. 16.7, 8. 2. Chron. 14.11. Prou. 3.5. Iſay 31.1. 2 Chron. 13.18. Becauſe thou haſt relied vponupon 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 Ethiopians and the Lubims a huge host, with very many charets and horſemen? yet becauſe thou didſt relie vponupon 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 vponupon him that ſmote them, but ſhall ſtay vponupon 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 vntounto 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 vponupon his God. Another word there is almoſt of the ſame ſignification, which noteth with all the mind and thought confidently to leane or ſtay vponupon a prop. Iſay 48.2.They call themſelues of the holy Citie, & ſlay themſelues vponupon 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 vponupon the words of King Hezekiah, cōforting 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 hauehave 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 vponupon 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 vponupon 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 vponupon 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 vponupon 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 vponupon 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;cPſal. 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 NewdMath. 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 vponupon 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 vsus in the vnderſtanding of this matter, the ſeuentie in their Greeke afford another phraſe maruellous ſignificant,foreign. Pſal. 2.12. 2. Chron. 16.7. Pſal. 77.26. & 111.7. & 124.1 To belieue on or vponupon God. This the Holy Ghoſt vſeth often: but withall he becomes the Authour of a neweSept. foreign. Acts 19.4. & 20, 21. & 24.24 Math. 9.42. Iohn 1.12. phraſe himſelfe, to make vsus the more eaſily and fully vnderſtand, what faith hee meaneth in the matter of our Iuſtification. And though thefIohn 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 cōſider 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 vponupon it, or ſticke and adhere vntounto 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 …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 vntounto vsus. Belieuing on Chriſt is implied in the phraſe of going or comming to Chriſt, which going,Iohn 6.…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 phraſef1. Pet. 1.8.21. Acts 16.31. Rom 9.33. 1. Pet. 2.6. Iohn 14.1. & 3.16. & ….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,gMath. 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 vsus 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 hauehave an affiance in him. If by belieuing that Ieſus is Chriſt, no more be meant but bare aſſenting vntounto 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 vponupon 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 vponupon and cleauing vntounto 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 gAs the vulgar hath it. Rom. 4.20.diſtruſt or infidelitie: for incredulitie is as well the diſtruſthMath. 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 hauehave 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 vponupon 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 vponupon 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 themiHeb. 4.16. & 10.22.35. fiducially to ſubſiſt in the heart, as appeareth by the Apoſtle puttingkHeb 3.6.14. 2. Cor. 9.4. & 11.17. Ezek. 19.5. Mich. 5.7. Pſal. …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 vponupon 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 merciemercy 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 h…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 hauehave boldn…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, becau…e hee is reaſonable: ſo faith to come vntounto 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 louelove eſſentially and originally, and yet he worketh louelove in vsus,1. Iohn 4.8. another kind of louelove, which is an Image and effect of his louelove. LoueLove in which we obſerue the Commandements, is the …ormall effect of louelove, the effects of louelove flow from louelove. 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 vsus 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 vntounto God by faith in Chriſt,Rom 5.1, 2, 3. Rom. 8.33. therefore in confidence or confidently we come vntounto God, neither diſtruſting, nor doubting that wee hauehave acceſſe vntounto him. So that by confidence in Chriſt, we hauehave confidence in God to obtaine thoſe things that we ſtand in need of. Moreouer confidence is oppoſed to doubting, when theh1. Cor. 1.14, 15 2. Cor. ….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 doubting, the ſenſe runneth plainly. By faith wee hauehave ſo free and full acceſſe, that wee doe not doubt, but we ſhall obtaine what we aske.
§. 4. Faith is a liuely obſequious affiance,§. 4. Faith is an obedientiall affiance. ioyned with an affection of pietie: for as it makes plea for merciemercy, ſo it thruſteth forward in obedience; as it vniteth the heart to the promiſe, ſo it glueth faſt to the Commandements;Pſal. 119.66. as Dauid ſaith,Pſal. 119.66. Teach mee good iudgement and knowledge; for I hauehave belieued thy Commandements. By faith Noah moued with reuerence, prepared the Arke for the ſauing of his houſhold. Heb. 11.7. Gen. 12.1. Heb. 11.8, 9. Gen 13.8. & 14.19.By faith Abraham left his Countrie and Kindred, and forſooke all ſtrange Religions and Idols to follow God: By faith he contentedly abode in the land of Canaan, as in a ſtrange land, &c walking from place to place remained in tents, and in eueryevery place ſhewed his godly deuotion in making an Altar, and calling vponupon the Name of the Lord: He kindly yeelded to his Nephew Lot, for auoyding of contention; charitably reſcued him when he was taken priſoner;Gen. 24.1. Gen. 1….23. & 20.27. carefully prouided a wife for his ſonne Iſaac; feruently intreated for the Citie of Sodome, and meekly prayed for him that had taken his wife. He is honourably commended by God himſelfe for his good inſtruction to his houſehold, children and poſteritie,Gen. 18.19. that they might walke in the wayes of the Lord: But aboue all other hee approued his faith in this, that vponupon Gods Commandement he ſo readily offered vp his Sonne Iſaac, being (after Iſmaels expulſion) his onelyonly Sonne, his beloued ſonne, and concerning whom hee had receiued the promiſe of life and ſaluation,Heb. 11.17. and the eſtabl…ſhment of the Couenant. Moſes conſent in this doctrine may be found, where God pronounceth the Law of the ten Commandements, teaching all duties of good workes to God and Man, ſaying, I am the Lord thy God;Exod. 20.1, 2. Rainol. Apol. Theſ. Sect. 4. Zanch. de Redempt. lib. 1. cap 12. de praecept. he thereupon inferreth all their obedience to thoſe Commandements. For what is, I am the Lord thy God, but the couenant of faith to bee their God in the promiſe of Chriſt? vponupon this he requiring obedience in a godly life, doth inſinuate,aTilen. Syntag. part. 1. cap. 36. §. 18, 19, 28, 29. Perkins golden Chaine, cap. 20 Vrſin. explic. catech. &c. Deut. 6.12. that they which belieue God to bee their God, muſt declare the ſame by obedience to his Commandements. And therefore hee ſaith in another place, Beware thou forget not the Lord thy God, not keeping his Commandements: which ſheweth plainly, that where diſobedience is, there is no faith: for how can hee hauehave faith, that forgetteth him, in whom hee ſhould belieue. And this doth Moſes ayme at, when he ſaith,Deut. 26.17. Thou haſt auouched the Lord this day to be thy God, and to walke in his wayes, and to keepe his Statutes, and his Commandements, and his Iudgements, and to hearken vntounto his voice. Whereby it appeares, that vntounto faith in couenanting with God, this is an inſeperable conſequent: that if wee embrace God by faith, wee muſt and ought to follow his Commandements by our deeds, and hee that doth not this latter, bewrayeth that he hath not with a true heart and faith receiued the former. To belieue is not only to giuegive credence to what the Scripture ſaith, but to embrace what is ſaid with an entire adherence of ſoule, and to cleaue vntounto it.2. Chron. 6.8, 9 He that leaneth vponupon the Lord, his heart is vpright before him: and he, whoſe ſpirit cleaueth not ſtedfaſtly vntounto the Lord, is incredulous. Therefore the Prophets which expound the Law,Pſal. 78.9. in the perſon of God ſay thus; A Sonne honoureth his Father, and a Seruant his Maſter: Mat. ….6.If then I be a Father, where is my honour? and if I be a Maſter, where is my feare? Now we know that we are Sonnes no way but by faith: Therefore this Prophet intendeth,Gal. 3.26. that wee are not ioyn…d to the Lord by faith, either as his people, children, or ſeruants, or that he is our God, Father and Lord, except our faith be vnfained and operatiue in honour and feare. And another Prophet ſaith,Pſal. 116.10. I belieued, therefore I ſpake, making it a moſt aſſured thing, that a liuely faith will ſhew it ſelfe by outward deeds, and namely profeſſion. MercieMercy and obedience are linked; Chriſt is both a Lord and Sauiour: and that faith which maketh a plea for merciemercy, doth embrace the Commandements; that which receiueth Chriſt as a Sauiour, ſubmitteth vntounto him as a Soueraigne. The ſtrength of faith is equall to the promiſes of life, and to the offices of pietie and louelove: or if there be any difference, it is weakeſt to lay hold vponupon the promiſes, becauſe they are moſt ſpirituall, and furtheſt remoued from ſence. Confidence and relying vponupon the merciemercy of God in Chriſt for ſaluation may bee leſſe then care and abilitie to walke in obedience, greater it cannot bee. The word that in the Old Teſtament ſignifieth, to ſeeke▪ is by the ſeuentie tranſlated, Hope, Iſay 11.10. Rom. 15.12.which interpretation the Apoſtle alloweth: whence it followeth, that true confidence, the mother of hope, doth lift vp the heart to ſeeke the Lord in the way of his Commandements. Moreouer, ſaith is oppoſed not only to doubting, diffidence, and fainting: but to wauering, double-mindedneſſe, halting, diſobedience, ſtubburnneſſe; by reaſon of the neceſſarie connexion of thoſe parts in both oppoſites. Aske in faith, and wauer not: Jam. 1.6.A double-minded man is vnstable in all his wayes. Through vnbeliefe thou art broken off, Rom. 11.20. Heb. 3.12.and thou ſtandeſt by faith. Take heed, brethren, lest at any time there bee in you an euill heart and vnfaithfull, to depart away from the liuing God. They profeſſe that they know God, but by workes they denie him, and are abhominable and diſobedient or vnfaithfull. Tit. 1.16. Iohn 3.36.Hee that belieueth in the Sonne hath euerlasting life: but hee that belieueth or obeyeth not the Sonne, ſhall not ſee life, but the wrath of God abideth on him. Now if incredulitie be not without diffidence & diſobedience: true faith in God is not without confidence & affection of obedience. Hereunto may bee added, that the manifold rebellions of Iſrael in the Wildernes are called vnbeliefe. They belieued not in God, Pſal. 78.22, 32.and truſted not in his ſaluation: For all this they ſinned ſtill, and belieued not for his wondrous workes: I will therefore put you in remembrance, though yee once knew this, how that the Lord hauing ſaued the people out of the land of Egypt,Iude 5. afterward deſtroyed them that belieued not. And beliefe in Chriſt inferreth the keeping of Gods Commandements, whereunto the ſoule is inclined by faith. And this is his Commandement, 1. Iohn 3.23, 24.that we ſhould belieue on the Name of his Sonne Ieſus Chriſt, and louelove one another, as he gaue vsus commandement. And he that keepeth his Commandements, dwelleth in him, and hee in him: and hereby wee know that he abideth in vsus, by the ſpirit which hee hath giuen vsus.
§. 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 eueryevery 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 louelove of pleaſure wither it: & being ſo deeply ſet, it diſperſeth the vertue of the word into eueryevery 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 n…uer get vnderunder the louelove 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 entertaine… 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 vntounto, 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 eueryevery 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 eueryevery 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 vntounto them in grone, y… … particulars: but euer with limitation, ſubducting as much as well pleaſing humours diſallow, vntill he finally diſſolue what true faith buildeth, euen vntounto the firſt foundation, if the oppoſition of carnall feares, hopes, louelove 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 eueryevery 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 eueryevery 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 eueryevery 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 vponupon 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 vnderunder 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 vsus by the enemie almoſt eueryevery 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 eueryevery ſtrong deſire, or deep-rooted paſſion. It may perhaps ſuppreſſe ſomeone or few exorbitant paſſions, and keepe vnderunder 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 louelove: but in all this it magnifieth the grace of God, relyeth vponupon 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 vntounto 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 was not mixed with faith in them that heard it: where the doctrine of ſaluation is compared to wine, which profiteth not, vnleſſe it be drunken, that is, receiued by faith: and to belieue is ſpiritually to drinke the cup of ſaluation. My ſoule thirſteth for thee (ſaith Dauid) Becauſe thy louing kindneſſe is better then life, my lips ſhall prayſe thee: Pſal, 63.1, 3, 5.My ſoule ſhall be ſatisfied as with marrow and fatneſſe, &c. To belieue in Chriſt,Iohn 6 35, 50, 51, 53, 54. is to eate the fleſh of the Sonne of man, and to drinke his bloud. Temporarie faith taſteth the word as men doe meate, which they ſpit out againe; receiueth it as a raw ſtomacke doth meate, which it vomiteth vp and cannot hold:Heb. 6.5. but it neuer feedeth kindly vponupon the ſeuerall parts of the Word of life, nor ſtandeth affected towards it, as a good ſtomacke doth to wholſome nouriſhment, which is euident in that the weeds of earthly-mindedneſſe, pride, pleaſure are not ſtocked vp by the rootes: and where theſe abide, the ſoule is not rightly tempered to apprehend the worth and qualitie, or feed vponupon the iuyce of heauenly myſteries. But where true and liuely faith hath reſidence, the ſoule is tempered to ſymbolize with diuine goodnes, and ſtandeth affected to the ſeuerall branches of the word, as a good appetite doth to wholſome food of diuers qualities.Faith admits many interruptions. This is the nature of Iuſtifying faith: but it admits many interruptions in acts or operations. The Minde is ſometimes darkened with miſts ariſing from our naturall corruptions; ſometimes our paſſions ſtirre violently, that we cannot doe as wee would, nor continue our adherence vntounto the Word of life, as better for the time being, then the proſecution of ſome ſenſuall good, that for the preſent doth moue our affections, and is ſtolne into them. Naturall taſte is diſtempered with ſicke humours that abound in the bodie: ſo is the ſpirituall with temptations from without, and ſpirituall diſeaſes from within. Thus it is with the beſt oftentimes in this life, whileſt the minde is clouded with earthly thoughts, and the heart aſſailed with carnall luſts, which through weakneſſe or neglect of watchfulneſſe creepe vponupon and diſturbe them for a time: but in their right temper and good plight they are much better; they taſte and feed vponupon the Word of truth, and the fauour of God is ſweeter to them then all the delights of the ſonnes of men. We conclude then that Iuſtifying faith is a firme, abſolute, vnlimited aſſent, and wel-rooted, al-ſeaſoning, ſoueraigne affiance, whereby we reſt vponupon Chriſt for ſaluation, embrace the mercies of God as better then life, and feed vponupon the Word with ſweet refreſhing and delight.