Saints by Calling, Dialogue · Part 3
The third part of the Dialogue concerning a true and liuely Faith in Iesus Christ.
Apollos.
WEll saide Neighbour Aquila, I see you will not faile me, in that you keep your appointed time so duly: for you are here euen iust at the time we agreed vponupon.
Aquila.
Sir, I louelove to stand to my word in eueryevery thing which is in my power to performe. I will be aduised what I promise, but hauing once giuen my faith, I will not breake it willingly. Fidelity in keeping promise with men, is one of those Christian graces which are proper to Gods children, as there will be occasion hereafter to declare: but in the meane time, the thing that wee are now to deale in, it is not concerning ciuill faith betweene man and man, but about Christian faith in the promises which God hath made to man. Which because it is a large theame, and wil take vp much time, I hauehave purposely set apart some, and ouercome othersome businesse, that wee might intend the through-sifting of this point.
Apollos.
And my leysure doth serue mee very well. Therefore because you thought it no ease vntounto you to propound Questions, ye shall now vndergoe the burthen of an answer, which you liked so well of. Let me see how you proue that Faith is a fruite of our calling, and a gift proper to the Elect; seeing it is reported of many, that they hauehave beleeued, which yet were not Elect, as of Simon Magus; Actes 8. 13. Also some in Iohn 2. 23, 24. Yea, of the very Diuels that they doe beleeue; Iames 2. 19. In which place verse 26. the same Apostle telleth vsus of a dead faith, which one may hauehave, and yet be no true Christian.
Aquila.
For your former Question, whether it be a fruite of our effectuall Calling: If there were no euident testimony to proue it, yet the thing is plaine enough; for all know (which know any thing) that in our Calling wee are made to beleeue, this being the very terminus, or end, wherein the worke of our Calling resteth, to bring vsus to Faith in the Sonne of God. Of which yet there is proofe by expresse places, or good consequence out of holy Scripture. When the Apostle saith, Rom. 8. 30. Whom he calleth, them he instifieth: of this it followeth, that men being called and iustified at one time; and all doe, or should know, that there can bee no Iustification but by Faith: that therefore in our Calling, we are made to beleeue vntounto Iustification.
Againe, such places as yoke preaching and beleeuing together, as Actes 11. 20, 21. They preached the Lord Iesus, and a great number beleeued; and Acts 14. 1. They spake so as that a great number beleeued; with innumerable places of the like kinde: These manifestly confirme to vsus, that where G O D S Spirit effectually calleth to the heart, by the call and voyce of the Preacher to the care, there followeth Faith as an immediate worke of such a Calling.
Now to your second demand, I answer, not eueryevery Faith is a fruite of effectuall calling, and proper to the Elect: for there is a Faith which is so called vnproperly, as a painted fire is called fire; or a dead man is named a man. Such is the faith which doth accompany a common outward Calling, and may be found in hypocrites and wicked men; and in some of them there is historicall faith onelyonly, by a generall illumination, being made to vnderstand and beleeue the doctrine of Scriptures to be of G O D; and therefore to bee most true and worthy of credit: and thus much the Diuels doe beleeue, and so farre the blinde Scribes and Pharises came: but in others of them the Spirit worketh further to bringthem to hauehave a certaine ioy & delight in that which they knowThese do that in hypocrisie which Gods children doe in truth. and beleeue, with a kind of louelove and liking to the Ministers of the word, and a reuerence after a sort vntounto them and to the message which they bring. Yea, moreouer they are brought by the same Spirit to see and confesse a great neede of Christ, and to hauehave some hope that their sinnes may be pardoned them, to desire it in some manner, to confesse their sinnes, and that often and particularly, to aske pardon, and that onelyonly in the name, and for the merit of Christ; and all this while their Faith is but temporary, they neuer come to bee rooted and grounded in Christ, and so their faith doth faile them, and vanish away. Such was the faith of them which were likened to the stony ground; Mat. 13: also of Simon Magus, of Demas, of Iudas, and of all hypocrites, who are deceiued themselues, and doe deceiue others with the shadow and appearance of faith, in stead of a true, liuely, and substantiall faith. Which in Scripture (for distinction from dead Fath) is called an effectuall Faith; 1 Thess. 1. 3 and Faith vnfained; 1 Tim. 1. 5. and Faith of Christ; and Faith of the operation of God; Col. 2. 12. and Faith of the Elect; Titus 11. giuen to them who are ordained to life; Acts 13. 48. which euidenceth vntounto vsus, that there is a true & liuely Faith, which springs from election, as a fruit of it, and is proper vntounto the chosen.
Apollos.
I desire to heare of you what this liuely Faith is: 2. wherein it differeth from the faith of hypocrites and wicked men: 3. what be the parts thereof: 4. and also if it hauehave any degrees, and what they be?
Aquila.
This liuely Faith is a precious gift of God, enabling the Christian soule to know and beleeue theWhat a … faith is. whole doctrine of God, as it is contained in the Word; especially that which concerneth saluation by Christ, and to apprehend or receiue particularly and certainly Christ offered in that doctrine vntounto eternall life in heauen. When I affirme Faith to be the gift of God, it agreethA gift of God. with Scripture, Ephe. 2. 8. Faith is the gift of God; which is to teach, that men hauehave it not by industry, as they hauehave Arts and Sciences; nor by nature, as they hauehave reason, memory, speech: for then all men might beleeue; But all men hauehave not faith: 2 Thes. 3. 2. Which must admonish the faithfull of thankfulnesse, in acknowledging that thorow Gods great goodnesse it is giuen them of God to beleeue; especially seeing it is no ordinary gift, or common, which all professors mayA precious gift. hauehave; but a very precious and rare gift: 2 …. 1. 1. being giuen to Gods owne peculiar and chosen people, a people purchased with an inualuable price.
This gift of faith looketh to the whole word and doctrineIt beleeueth the whole word of God. of God. Whatsoeuer is in Scripture taught and set downe, it knoweth and beleeueth it to be most true; be it a word of rebuke, or admonition, or exhortation, or threatning, or commandement and precept, it doth beleeue and know all that God speaketh to be most true and faithfull, mouing the heart, and that effectually to receiue the word of admonition, to grceue at the rebukes of the word for sinne, to obey the word of commanding, to feare at threatnings, faith hauing obiect …, no other euen or equall obiect but God speaking in his word; as it is written, Abraham beleeued God: Gen. 15. 6. And againe, The people beleeued God, and his seruant Moses; Exod. 14. 31. Howbeit the word of promise, of the Euangelicall promise, promising Christ,Especially the promise of grace. and with him remission of our sinnes, righteousnesse, and life euerlasting; this word is the more speciall, neere and proper obiect and marke, that the eye of a liuely faith looketh vntounto; and betweene this faith, and Christ promised, or the promise of Christ, there is a mutuallRelation betweene faith and the promise. relation or reference: the promise being set forth to be beleeued by faith, and faith embracing and leaning vppon this promise, it findeth no stay to rest on for saluation, till it come to this word of promise. For as mans naturall life is preserued by eating, yet not by eating eueryevery thing, but by eating wholsome and fit foode: So the soule is saued by beleeuing; Ephe. 2. 8. yet not by beleeuing eueryevery truth, nor eueryevery truth of the Bible, but by beleeuing that Word of truth, which is the Gospel. This faith of Christ crucified, saueth; there being nothing whereby we can be saued, but Christ onelyonly: Acts 4. And no gift of God whereby we can hauehave Christ, but faith: He dwelleth in our hearts by Faith; Eph. 3. For this power of receiuing Christ vntounto saluation, belongs to faith onlie amongst all the gifts of God. Where of there is cleere proofe; for it is neuer written of any other gift, that thereby Christ is receiued: but this is attributed often vntounto faith, as Iohn 1. 12. Beleeuing in the name of Christ, and receiuing him, are put the one for the other: As many as receiued him, to them hee gaue prerogatiue to be the Sonnes of God, euen to them which beleeue in his name. And Rom. 5. 11. By whom wee (which before were sinners and enemies, verse 8. 10.) hauehave now (that is, since we had faith to beleeue to instification, verse 1.) receiued the atonement. And hereunto that in Galat. 3. 14. It is written, that by faith, we receiue the promise of the Spirit; that is, the promise concerning Christ, and righteousnesse by him, which is called the Spirit; because the Spirit is Authour of it, reuealer of it, and by his operation, the applier of it. This receiuing of Christ by faith, it is done by a double act or worke; one of the minde, renewed, seeing, acknowledging, and considering him as our owne Sauiour, giuen to vsus of God, with all his merites and rich gifts: the other of our will, renewed, embracing, affecting, and with ioy feeling his mercies, being fully satisfied with him, now made vntounto vsus of God wisedome, righteousnesse, sanctification, and redemption; 1 Cor. 1. 30. and become to vsus as well of water, springing vp in vsus to life euerlasting; Ioh. 7. 38. Now the reason why Christ with his benefits are receiued rather byWhy Christ receiued by faith onelyonly: because God so decreed it. faith, then by any other gift of the mind, is very plaine: for it is so decreed of God in his eternall counsell, that neither by repentance, hope, or louelove, or any other grace then by beleeuing onelyonly, we should become partakers of Christ, and his righteousnesse: according to that which is written: This is the will of him that sent me (saith Christ) that eueryevery one that seeth the Sonne of God, and beleeueth in him, shall hauehave eternall life; Iohn 6. 40. And Galat. 3. 8. It is saide, that the Scripture foreseeing, (that is, God foreseeing; and fore-appointing, and in Scripture long before it came to passe reuealing) that God would instifie the Gentiles through faith. And this is a sure rule in Diuiniry, that whatsoeuer comes to passe in time, was ordained to be before all time; therefore the Word and experience hauing taught, that whosoeuer lay hold on Christ to their saluation, it is by faith they doe it: it must follow hereof, that it was Gods will from all eternity.
The end of Gods counsell herein, is twofold. First isThe second and of Gods decree. because this way of receiuing Christ with his righteousnesse1. His glory. to life, it taketh from vsus all matter of reioycing and boasting in our selues, and giueth the whole glory vntounto God, as it is written; God hath set forth Christ toRom. 3. 25. be a reconciliation through faith, (to this end) to declare his righteousnesse; that is, that he might be known to others (as hee is in himselfe) to be a most true and mercifull God in his promises, to the praise of his righteousnesse. And a little after, Where is then the reioycing? Verse 27.It is excluded: By what Law? (that is to say, by what doctrine) of workes? No: but by the Law of faith. Therefore it is written, Rom. 4. 3. That Abraham had by his workes nothing whereof to reioyce with God; but by his beleeuing the promises of Christ he had: for when we must goe out of our selues for eternall life, and all that belongs to it, to receiue that from another in whole and in part; what can there be left for vsus to glory in, and what can be more to the glory of God, then to be acknowledged to be the Sauiour of empty miserable beggars, which hauehave nothing of their owne, but the old ragges of sinne and wretchednesse? And how must not this exceedingly reioyce the beleeuing heart, to see it selfe blessed with Christ and all his merites, and that freely?
Another end of Gods counsell herein, was not onelyonly2 Our stablenesse. to prouide for the glory of his owne grace, but for the stablenesse of our mindes, that we might be sure of the thing promised; which could not hauehave beene, if it had come to vsus any other way then by beleeuing the promise: therefore the promise by Christ, and the heauenly inheritance by him purchased, it must be by faith, that it might come by grace, and the promise might be … the …; Rom. 4. 16.
Apollos.
I hauehave willingly heard you opening the nature and proper office of a liuely faith, the faith of Gods Elect enabling them euen to the apprehension of Christ; which cannot be done by the faith of hypocrites, and wicked men. Whereof it is, that this finely faith is termed the faith of Christ: not onelyonly because Christ is the giuer of it, or the proper and especiall obiect; but especially because it carrieth vsus to Christ. As the sicke of the palsie, who himselfe could not goe, was by others carried to Christ, to be healed of him; Mat. 8. 1. 2: So wee being maymed and lame, yea, dead; yet when wee thorow grace are quickened to beleeue the promise, wee are carried to Christ, as it were on the shoulders of our faith; which is also the foote whereby we walk to him, the eye whereby we see him, the mouth whereby wee eate him, the hand of our soule whereby wee receiue him, and apply him to our …: decreed to bee thus by his Father for the manifestation of his truth and mercy, and for our benefit in the establishing of our mindes in the assurance of enioying of Christ, and all the good promised by him. Now if ye please branch out this faith into his parts, and acquaint vsus with the seuerall measures of it, that so the doctrine of faith may yet bee fuller and cleerer to our vnderstandings! for I thinke ye are of this minde, that all hauehave not a like faith, neither doe ye take faith (as some thinke) to bee onelyonly a generall knowledge and … to the doctrine of Christ: let me heare you what you will say to these masters?
Aquila.
Here in I will apply my selfe to fulfill your desire, if first I doe deliuer somewhat vntounto you of theQualities of faith. two adioynts or qualities proper to this faith; to wit, particularity and certainty: it being a particular and1. CertaintyParticularity. certaine receiuing of Christ Iesus. First for certainty, it is of the nature of faith, to breede certainty or assurance of the thing beleeued: we are not more certaine that we see what we see, or do hold what we hauehave in our hands, then we are certaine of hauing and enioying that which by faith we see and receiue. In as much as doubting is ioyned with faith, (the faithfull hauing many doubts) this commeth of the weakenesse and infirmity of faith; as the shaking and daddering of the hand proceeds of some naturall imbecility and feeblenesse, and yet the hand holds surely that it hath caught: so it commeth of the frailety of faith, that we stagger and doubt; (O ye of little faith, why doe ye …? Mat. 6.) yet faith for the nature of it doth surely receiue and hold the promise. Hence it is, that faith is defined for the certainty and cleerenesse of it to bee the ground or subsistence of things hoped for, the euidence or demonstration of things which are not seene; Heb. 11. 1. The meaning whereofSo the Greeke Scholiast expounds it, as Master Beza cites him. is thus much, as if the holy Ghost should say; Faith is the very substance or essence of things hoped for, because the things which bee but hoped for, are yet toHeb. 11. … 1. come, and be voide of essence or being: faith therefore whereby they are beleeued to be, is a ceraine essence of them, causing them though they be absent, yet after a sort to be extant and present. And also it is a demonstration or euidence of things not seene, because to the eye of faith, as things absent are present, so things …, become as if they were visible; the vnderstanding enlightened by faith, seeing those things, which yet cannot be seen, because they are …. Now how should this be truly spoken of faith, were it not a certaine and firme comprehension of things. Which further appeareth in this, that assurance is attributed to faith, where it is written; Draw neere in assurance of faith. Heb 10. 22. And of Abraham, Rom. 4. 20. It is saide, He was assured by faith of the promise made him. Where it is to be obserued, that doubting is an effect of vnbeliefe, is set against assurance the effect of faith. Hee doubted not through vnbeliefe, but being strong in faith, he was assured fully that the promiser was able to doe it; Rom. 4. 20. 21. For as vponupon the holding or receiuing a thing into the hand, groweth an assurance of hauing that thing; and therefore we say, it is in his hands, hee is sure of it, or he is not sure of it; for it is not yet in his hands: so vponupon our receiuing and holding Christ by the hand of faith, followes an assurance that he is ours, and that by him God is become our mercifull Father, and hath forgiuen vsus our sinnes and will saue vsus euerlastingly from whence commeth a boldnesse and confidence, that as Children to their Parents, so we can confidently come to God through Christ beleeued on: By whom we hauehave boldnesse, and entrance with confidence, by faith in him; Ephe. 3. 12. Where note these things, how they hang together. 1. Faith. 2. Thereupon assurance. 3. Therevpon confidence and also boldnesse. The faithfull hauing such a high Priest & Mediator, as is higher then the heauens, which can doe all in all with his Father; they are more then assured of reconcilement & fauour: for they boldly come to the throne of Grace, with trust andHeb. 4. verse last. confidence to find helpe in the time of neede. Further, if we cannot be certaine by the certainty of faith, of the promise concerning saluation, then how could we be saideRom. 5. 1. by faith to hauehave peace with God? What peace and quietnesse can there be, when there lacketh certainty? and how could it be truly written, that by faith we stand in grace? for standing notes stedfast firmenesse. Finally, the word of promise being more firme then heauen and earth; and the mercies, truth, and power of the promiser being infinite and vnchangeable: what should hinder but that the beleeuer may assure himselfe to hauehave the thing promised? And how then are they too blame which teach the doctrine of doubting, vnlesse we hauehave speciall reuelation from Heauen? That which they say that in respect of our selues being variable, wee may alwayes and worthily doubt, and also through the great-nesse of our sinnes, it is nothing: for our faith resteth not vponupon our owne strength, but vponupon Gods truth, might, and mercies, which doe farre exceed our sinnes. The greatnesse whereof in the true beleeuer, doth make his truth and mercies so much the more renowned and illustrious, Rom. 3. 4, 5. Therefore let the faithfull striue against motions of doubting, yeeld not, but grew more and more assured: and the more strong ye are in faith, the lesse ye shall doubt; which euer commeth of the weakenesse of faith, as I hauehave saide.
Touching the other thing, that faith is not onelyonly a2. Particularity of faith. certaine, but a particular receiuing of Christ; me thinks that should not be doubted of, that this is of the nature of faith, to appropriate the promise to the beleeuer; as my hand taketh a gift bestowed, to make it mine owne.
Apollos.
Friend Aquila, spare this labour here to speake now any further of this matter: for you will be put to it againe, when ye are to speak of the … of faith, whereof now time and order requireth, that yee say something.
Ye say well. I will follow your counsell. VntoUnto a liuely faith there belongs three things, which ye may3. Parts of Faith. well call parts thereof. 1. Knowledge. 2. Assent. 3. Application. There must necessarily be a knowledge of1. Knowledge. things to be beleeued: For how can wee beleeue him of whom we hauehave not heard? Rom. 10. 14. Hence it is that faith is so often called knowledge: Iohn 17. 3. This is eternall life to know, &c. and vnderstanding: Col. 2. 2. Full assurance of vnderstanding, to know the mysterie of Christ: and wisedome; Ephe. 1. 8. He hath abounded toward vsus in all wisedome and vnderstanding. There being no knowledge, wisedome, or vnderstanding, like to this of1 Iohn 2. faith, whereby we know the Father and vnderstand the secrets 2 Tim. 3.of the Kingdome, and are made wise to saluation. VntoUntoWhat things required to knowledge. this knowledge, obserue that there be required these fiue things. First, some warrant of Scripture to direct our knowledge in things to be beleeued vntounto saluation, that our faith may rest on God. And therefore secondly, such places as be warrants & grounds of our knowledge, must be perceiued for meaning of words and matter therein contained, or otherwise it cannot be called knowledge. Thirdiy, together with a faculty to discerne the truth so perceiued from the contrary errour, which is called a spirituall …: 1 Cor. 2. 14. Prayed for, Philip. 1. 9. because it is by vertue of the holy Ghost, enabling a Christian to iudge of doctrines which be of God, and which not. Fourthly, to this must be ioyned an ability, to encrease in this knowledge: Colos. 1. 10. Encreasing in the knowledge of God. Which … by the right vse of our former knowledge: as riches encrease by industry, and memory by vse doth encrease and waxe stronger; so doth our knowledge of heauenly things: Therefore let Gods children put all their knowledge to vse, according to the nature of the thing knowne, and their owne occasions. The last and fift thing, is a power to instruct others, as namely those vnderunder their charge (as children & seruants) that which they know themselues: This was in beleeuing Abraham, Gen. 18. It must be in Abrahams children. This which I hauehave spoken of knowledge, shutteth out the implicit blinde faith of the Papists; amongst whom, one may hold the place of a faithfull man, and yet know nothing more then to rehearse the Creede, & the Lords Prayer, and ten Commandements; or to beleeue as the Church beleeueth, though they know not what that is. The other2. Assent. thing required in faith, it is assent; that the minde agree to the thing knowne, to hold it for a truth, and be so certainely perswaded thereof, as hee will iudge the contrary false whensoeuer hee meeteth with it; and be ready to endure anything, rather then to denie such truth. Such an assent was in Thomas, when he saw and felt Christs hands and side; and in Peter, being perswaded2 Pet 1. 16. the thing which he taught concerning Christ, to be no fables; also in Paul, who was so resolued of the truth of the doctrine which he knew, as he was willing to suffer euen death, rather then to renounce it. All the Martires of Christ in yeelding their liues for Christ, did witnesse to the world, that they had firmely assented vntounto, and were throughly resolued of the vndoubted truth, which they knew and professed.
The third part of faith, is application, when the beleeuing3. … party is perswaded not onelyonly of the truth of the doctrine touching Christ, to yeeld firme assent thereunto, but that the same truth belongeth vntounto himselfe. As this is the greatest, so it is the hardest duty of faith; impugned mightily by the Papists, who cannot abide toRellar. de Iustific, lib. 1. 30. denyeth that application is in iustifying faith. heare of it: and also it is performed with much difficulty, of the best Protestants in the time of temptation, when they are sore assayled by their sinnes and Satan. But letting other things passe, here I will onelyonly proue it to be the duty of faith, to appropriate the doctrine of Christ touching eternall saluation by him; to a mans selfe particularly, and to shew that faith makes a man beleeue his owne saluation; and not onelyonly that there is saluation purchased for sinnes by Christ, as the Scripture teacheth. First, the Commandement is to beleeue Reasons for application by faith.the Gospell; Marke 1. 15. To beleeue in the name of Christ; 1 …. 4. 23. Shall we say that the meaning of this Commandement is no more, but to beleeue the doctrine (which teacheth Iesus to be the Sonne of God, and a perfect Sauiour of the World) to be of God, and a most true doctrine? What will let then, but that … may be a true beleeuer, and be saued? for either he beleeued this, or hee beleeued nothing: yea, he preached this; Mat. 10. 7. And doth not Christ say of some of the Pharises, that they knew him & also whence he was? Ioh. 7. 28. & 15. 22; that they had no cloke for their finne, because by hearing him, they did see and know his doctrine and workes to be of God? And in sooth how could hee in Mat. 12. 31, 32. charge them with that … of the Spirit; vnlesse they had beene enlightened by the worke of the Spirit so farre, as to vnderstand that which he taught and wrote, to be diuine, and not from men, or by humane power? And who can doubt, which will not hoodwinke his eyes not to see that which is so manifest, that many in the Church come so farre as to see, and to assent vntounto the whole doctrine of Christ, euen to the professing & declaring it to others distinctly & learnedly? of whom yet there may be great doubt made, that all such are not true beleeuers endued with this liuely faith, effectuall to saluation. Wherefore the Commandement pressing vsus to beleeue the Gospell, hath meaning to presse vsus to beleeue it with particularitie, that the doctrine of saluation by Christ belongs to our selues, as the Elect may passe further then a naturall man can doe.
Secondly, it may appeare to be so, because beleeuing and eating are put one for the other; Iohn 6. 47. compared with verse 50, 51. Now eueryevery one knoweth this action of eating to be an appropriating to a mans owne selfe, a portion of meat which is prouided for all; so is beleeuing an application to a mans selfe of such promises as are commonly propounded to the whole Assembly. Tell me, will itsuffice a man for the nourishing and preseruing of his bodily strength, when hee commeth to a Table well furnished with meate, to perswade himselfe that the meate is very wholsome, good for nourishment, and well dressed; or may hee not goe away hungry and feeble, if hee doe not take the meate, and by eating make it his owne? So when a sinner commeth to a Sermon, where hee heareth the doctrine of the Gospell so mildly and distinctly taught and proued, will it suffice him to saluation to credit it certainly to be a diuine truth, onelyonly able to saue poore sinners, and to hauehave beene truly and wisely handled? May he not for all this, goe home in as bad case as he came, as far from saluation, except by beleefe he receiue that meate of heauenly truth into his owne heart particularly to be refreshed by a sure perswasion of the same, that it appertaines to himselfe.
Moreouer, doth not the Apostle say, that Christ is put on by faith; Gal. 3. 26, 27. and that he dwels in our hearts by faith? Ephe. 3. 17. And doth not this imply application to be louing to faith? What is putting on, but an application of a garment to the body for warmth and comelinesse? What is dwelling in our hearts, but the presence of Christ, there by his Spirit to doe all the parts of a Sauiour to him in whom he dwelleth? And this is done by faith. And tell me how we are bound to beleeue that the thing wee aske by prayer according to1 Ioh. 5. 14. the will of God, shall be giuen vsus, and the forgiuenesse of our owne sins; also our owne saluation to be by the will of God asked in prayer: and yet wee not bound to beleeue the remission of our owne sinnes, and our owne saluation? Moreouer, when Paul said, Christ loued me, and died for me; and saith also, that hee liued by faith in the Sonne of God; Gal. 3. 20. And Mary called Christ her Sauiour; … 1. 46. And Thomas confessed, saying; My Lord, and my God; Ioh. 20. 28. And …; God is my …, and my saluation; Psal. 18. 1. Did not their faith apply that Sauiour & God particularly to themselues, who is the common Sauiour of all beleeuers? And if this were not done by their faith, how then? And how doth the Church in framing prayers, say, Our Father, but in making confession of faith, say, I beleeue? If this bee not the iudgement of the Church, that eueryevery one must hauehave particular faith, to beleeue the doctrine for himselfe, and out of … prayers for others with himselfe? Also, when Sat an tempteth any about particularity of saluation, to doubt that himselfe cannot be saued, Christ died not for him; will it not be too weake a buckler to beate backe this assault, to say, I doe surely beleeue the whole truth of doctrine, concerning redemption by Iesus Christ, that hee alone came from God, and is the onelyonly Sonne of God, and that there is saluation by no other? Nay, will not the tempter replie, I my selfe beleeue so much, and yet tremble? And Iulian beleeued, and protested so much, and yet an Apostata. Wherefore as when a rich gift is bestowed amongst many poore people, eueryevery one must take to himselfe a portion of it; for it will not releeue their pouerty, if they onelyonly beleeue it to bee a good gift, and doe not take it to themselues: so the gift of Christ which is offered to poore sinners, in the doctrine of the Word, to enrich them withall, must of eueryevery one by his faith (as by an hand) bee applied to himselfe, or else they will remaine poore and beggerly still. VntoUnto this action of application of Christ by faith,Fiue things in application. there belongs these fiue workes of a renewed soule. The first is to approue the worthinesse of the doctrine1. Approbation. of grace, knowne and beleeued, to hold and esteeme it better then all Merchandize, precious stones, or the finest gold; …. 3. 14. yea, and to iudge both these, and whatsoeuer things else, but dung in respect of Christ; Phil. 3. 8. Then secondly to desire Christ, and his merites2. Expetition, Desire seruent, vnfained, constant: Ioh. 7. offered in that doctrine, euen as hungry persons desire meat, and as Sampson thirsted after drinke, when he said; GiueGive me drinke, or I die: Iudges 15. 18. Thirdly,3. Firme apprehension. so to lay hold on Christ, as the man in Acts laide hold …, … not let goe againe: and … to hauehave … hold on a ship, hee would not … his hold goe, till his hand was stricken off. Fourthly, to delight ones soule4. Oblectation. in Christ, as the gracious Wife delighteth in her HusbandsPsal. 19. & 115. louelove; or as one is delighted with some great treasure, or with the sweetnesse of hony. Lastly, looking5. Expectatiō. for the full fruition of Christ, and all his benefits; as Dauid lookt for the promised Kingdome, and theHeb. 9. v last. people of Israel lookt for their full deliuerance out ofRom. 8. 23. AEgypt and Babylon; or as the Fathers lookt for the Messiah his first comming in the flesh. Thus hauehave I shewed you my knowledge about the parts of faith; and for the degrees thereof, it is sure that there be sundry measures of this liuely faith, as the Apostle …, when he saith; The … of God is reuealed from faith to faith: Rom: 1. That is to say, from such a faith as is subiect to waxing and growth, and … daily from one degree to another; it being also plaine by other places, that there is a little faith, and a great faith, a weake faith, and a strong faith; Rom. 4. 19. 20.Mat. 16. 8. But seeing this matter will require some time to discourse it, and we hauehave drawn the day already to night; wee will now depart to visit our Families, and to doe such offices there as belong to our Callings.
Apollos
I hold it best so to doe; if I say first this one word, that that gift of faith which requireth so many seuerall workes of the Spirit, for the … of it, and needeth so many actions for the setting it onFaith, what a worthy and noble gift. worke, and performing that which is the proper … of it; it cannot chuse but bee a most precious thing, greatly to be sought; and loued of all that liue in … Church, and louelove their owne happinesse: And now Aquila fare ye well, till wee meete againe; which I pray you let it be to morrow at the same houre, and in this same place if God will.