The Sum of Sacred Divinity, Book 2 · Chapter 7
CHAP. VII.
Of that which the Scripture by excellencie termeth, The Kingdome; and of the Church of Gods Elect.
OF the three great Armes or Branches ofHitherto of Chriſts Propheticall Office. That which the Scripture by excellencie termeth, The Kingdome, is to the Church of Beleeuers. It ſtandeth in an effectuall Calling, and the ruit that commeth from it. An effectuall Calling, whereby hee draweth as many as are elect to beleeue in him. Chriſts Kingdome, two hauehave beene alreadie opened: His generall Gouernment of the World, whereby hee ſwayeth all things, and the fauours which in the Largeſſe and Royaltie of his Propheticall Office, he beſtoweth vponupon the Church in generall the bad among them aſwell as the good; all ſworne vntounto him, and called by his name, and all for the Elects ſake, being ſo many ſteps and ſtayres to leade thoſe whom God hath choſen, to farre more eminent and ſurpaſſing Graces, now to bee ſpoken of in this third part, which the Scripture is wont to call, by way of excellencie, dMat. 13. 38. Luke 4. 43. Acts 20. 25.The Kingdome, eRom. 14. 17.The Kingdome of God, or fCol. 1. 13.The Kingdome of his Sonne, and gMat. 13. 44, 45.The Kingdome of Heauen. For though the ſame, as wee hauehave ſhewed, bee ſpecially ſpoken of the Raigne of the Meſſiah when hee came into the World, yet for the truth and ſubſtance, it holdeth in all times from the beginning: that being Citizens of that Kingdome, we hauehave as it were, a Heauen here on Earth, and Heauen indeed hereafter: for in it are all the glorious things which God communicateth with his people.
Wee beginne with that excellent and precious gift of Faith, the ſauing Knowledge of GODS Elect: Which ſtandeth in the imbracing and laying hold on Chriſt: the higheſt ſtep of Grace that in this life is poſſible to bee attayned, whither the Reprobate neuer can aſcend.
Alſo it is the life & ſoule of the true Church on Earth, as Profeſſion is outward: for the proofe whereof, I refer you further to that which is ſpoken there, wherefore the number or hEpheſ. 3. 5. foreign.Family, as Paul ſpeaketh of Gods Elect, effectually called to the knowledge and participation of Chriſt, makes the whole companie of thoſe that belong vntounto him, and are indeed and truly his: which therefore by excellencie is wont to be called iEpheſ 1. 22. & 5. 23, 32. Col. 1. 18, 34. foreign. Mat. 16. 18.The Church, or as we vſe to ſpeake, and as the Symbole of the Apoſtles hath it, The holy Catholike Church, wherein theſe qualities come to be obſerued.
Firſt, The Church is but one: whether they bee on Earth, drawne by the Word of Chriſt, and the Grace of his holy Spirit to beleeue in him; or in Heauen, there enioying his bleſſed preſence (ſo the Apoſtle doth kCol. 1. 20. Epheſ. 3. 15.many times deuide it) they make all but lEpheſ. 1. 10, 23 Col. 1. 18.one bodie, whereof Chriſt is the Head.
Secondly, Catholike or VniuerſallThe Papiſts ridiculous, to call the Romane Church (which if it were admitted a true Church, is but a particular Church) by the name of the Catholke Church. it may be called, hauing regard both to perſons, places and times: Perſons, as comprehending all GODS Elect, who in their time are all gathered into the boſome of this Church. Wherefore, Gal. 4. 26. the Catholike Church, Ieruſalem which is aboue, is ſaid to be the mother of all.
In regard of place: becauſe it is not tyed to any Region or Countrey in particular, but ſcattered throughout the World.
For the times: In all Ages of the World, God hath euer ſome that are his indeed, members of the true Church through faith in him.
Thirdly, The true Church is called holy, becauſe they are indeed and truly the ſanctified members of Chriſt, regenerate and borne againe, in whom he dwelleth and raigneth by his Spirit, being waſhed, iuſtified, ſanctified through him, and hereafter for euer glorified. So as out of this Church there is no Saluation: for there is no Faith, no Chriſt, but there: and hereof the m1. Pet. 3. 20, 21.Arke was a Figure, wherein all that were not, periſhed.
Fourthly, The true Church, whileſt it remayneth here on Earth, is inuiſible, becauſe their Faith, which onelyonly maketh them members of the Church, cannot be known or ſeene of any but of thoſe that do receiue it. And if the true Catholike Church might bee ſeene, then were it no Article of our Faith to beleeue it. Howbeit at the laſt Day they ſhall be all ſeene.
To ſpeake of Faith, which maketh men members of the true Church: Properly it is a vertue and holy qualitie of the Minde and Will, powred into vsus by the Holy Ghoſt, for the knowing and apprehending of Chriſt. But as the Scriptures take it, and Diuines commonly define it, by the worke of Faith, it is a knowledge and apprehenſion of Chriſt now abſent, with all his benefits offered in the Word to bee ones owne. Howbeit, in ſo great a matter to vſe ſomwhat a more large deſcription, and in one view to lay forth whatſoeuer is neceſſarie to bee knowne of Faith; Faith proper to Gods Elect (for I meddle not here with Hiſtoricall Faith, which n1. Iames 2. 19Iames calleth the faith of Deuils, nor with oMat. 13. 21.temporarie Faith, or the Faith of p1. Cor. 13. 2.working Miracles; theſe are but in name onelyonly and abuſe of ſpeech, or if properly Faith, yet not ſauing Faith: but true and ſauing Faith, is a ſpeciall gift and grace of God, wrought in our hearts by the Holy Ghoſt, and that ordinarily by the preaching of the Goſpell, nouriſhed by the Word and Sacraments: Ioyned it is with Knowledge, not a generall or confuſed knowledge, but the ſauing knowledge of Gods Children, that apprendeth Chriſt, and applyeth him to eueryevery true Beleeuer: But apprehending Chriſt abſent in his Word, it is mixed with much weakneſſe and vnbeliefe, yet ſtill holdeth faſt and letteth not goe the hold, but continually groweth, till wee come to ſee Chriſt in his Glorie; and therefore is perpetually waited vponupon by Hope, the ſure Anchor of our ſoules.
Now to open more largely the parts of this deſcription, there bee eight mayne points lye obuious before our eyes:
Firſt, The nature of Faith.
Secondly, The perſons to whom it is appropriate.
Thirdly, The cauſes efficient, both primarie and ſecondarie, principall and inſtrumentall, the begetting and the preſeruing cauſes.
Fourthly, The prerogatiue of the faithfull.
Fiftly, The qualities or adioynts of Faith.
Sixtly, Of ſight, the full perfection of it.
Seuenthly, Of Hope the ſiſter and companion:
And eightly, the fruits or effects.
The nature of Faith is to know Chriſt, to lay hold vponupon him, and with confidence and aſſurance to apply him to ones ſelfe. Wherein we are to conſider, both the Obiect of Faith, and the Actions.
The Obiect of Faith is Chriſt: for albeit Faith ſometimes take hold of a particular promiſe, as the qMat. 15. 29.blind men did for the opening of their eyes, yet it reſteth not in that particular good: but thorow it looketh at the generall good, which is Chriſt. But Chriſt is the Obiect of Faith, not as he is in himſelfe and preſent, but abſent in his Word. Whereupon it is called r2. Theſſ. 2. 13.The Faith of Truth, or that which imbraceth and layeth hold vponupon the Word and Truth of God, that is to ſay, the Doctrine of Ieſus Chriſt, and Chriſt himſelfe in and by the ſame. And this Word is the Word of the Couenant, the Word of Reconciliation, publiſhed and preached, and ſealed vp by the Sacraments: in regard whereof, it is alſo called ſPhil. 1. 27.The Faith of the Goſpell.
So that to ſpeake properly, Faith ſeeth not ſo much Chriſt himſelfe, as a certaine Image and Picture of Chriſt in his Word and Sacraments, wherein wee behold him, but as it were, in a Looking-glaſſe. So Paul telleth the Galatians, Gal. 3. 1. that by the Goſpell which hee preached vntounto them, Ieſus Chriſt was pictured out before their eyes, and among them crucified. And hereof are the ſpeeches, 1. Cor. 13. 22. We ſee now as it were in a Glaſſe, in a Riddle, 2. Cor. 3. 18. But we all with open face beholding as in a Glaſſe the Glorie of the Lord, &c.
The Actions are three, to know, to apprehend, to apply.
Firſt, Faith hath her ſeat in the mind and vnderſtanding of man: for without knowing of Chriſt, how can one embrace and lay hold vponupon him, ſince no tIgnoti nulla Cupido.man longeth for that he knoweth not? This is apparant by thoſe titles which are giuen to Faith eueryevery-where in the Scripture, as where it is called Knowledge, Vnderſtanding, Sight, Iohn 6. 40. Euerie one that ſeeth the Sonne, and beleeueth in him, ſhall hauehave euerlasting life. Wherefore, 1. Iohn 4. 16. theſe two are ioyned together, Wee know, and beleeue.
Faith and other Knowledges differ thus: Knowledge is by Reaſon, or from the Teſtimonie of the Sences; Faith grounding vponupon the authority and truth of him that promiſeth, giueth a uHeb. 11. 1.being to things that are not, or bee inuiſible.
Secondly, In Faith there is an aſſent of the mind, and certaintie or aſſurance, that the promiſes of the Goſpell are true and good, not onelyonly in generall, but eſpecially to and of ones ſelfe: for there is a double knowledge of Chriſt, one, a generall knowledge, which the xIam. 2. 19.Deuils hauehave, and tremble, the other proper to the faithfull, which is an apprehending Knowledge, or knowing apprehenſion, When yIohn 6. 40. & 12. 44, 45.men ſee and beleeue in him. And this aſſurance eueryevery one that beleeueth, hath, (for ſeeing Faith whereby we enioy Chriſt) is nothing elſe but to lay hold vponupon him, and to receiue him as our owne, how weake ſoeuer ones hold bee (for that maketh not a difference of Faith from other things, but onelyonly of the meaſure and degree of Faith) it followeth, that eueryevery mans conſcience▪ may aſſure him, whether hee beleeue, and ſo hauehave Chriſt or no, as his ſences can tell him, whether hee reach forth his hand or no. Therefore the Apoſtle ſaith, z1. Iohn 5. 10.Hee that beleeueth, hath this teſtimony in himſelfe.
Howbeit, wee cannot ſay, that aſſurance is an inſeparable companion of Faith alwayes and at all times; for as a hand that is benummed, may hold a thing, though it doth not feele nor diſcerne the hold it hath: ſo may it be in Faith, That though indeed and truely it apprehend Chriſt, yet ſometime by the rage and violence of ſinne, that lulleth vsus aſleepe, and ſometimes by other meanes it may fall out, that wee ſhall hauehave no ſence nor feeling that we hauehave him.
Thirdly, The peculiar and ſpeciall propertie wherein the verie point of Faith doth lye, is in the heart and will, particularly applying to one ſelfe that which he iudged to bee ſo true and good; for Faith is the hand of the ſoule, to apprehend Chriſt, and lay hold vponupon him, as the hand of the bodie apprehendeth outward things, and layeth hold vponupon them: And therefore hereby wee apply Chriſt vntounto our ſelues, and receiue him for our owne. And this to be the nature of Faith, the Euangeliſt expreſly teacheth, when hee ſaith, aIohn 1. 12.As many as receiued him (or laid hold vponupon him) he gaue them this dignitie, to bee the ſonnes of God, euen to thoſe that beleeue in his Name. And againe, bIohn 6. 35.He that commeth vntounto me, ſhall neuer hunger; and he that beleeueth in me, ſhall neuer thirſt. Where comming vntounto Chriſt, is expounded by the words following of beleeuing in him, and that this carryeth with it a particular application, as the word it ſelfe doth ſhew. So the Apoſtle c1. Pe. 1. 2.Peter The Papiſts teach, that Faith layeth hold onelyonly vponupon a general merciemercy propounded generally to the Church, and not offered particularly to the ſeuerall members thereof.doth more expreſly declare, when he calleth it The ſprinkling of the bloud of Chriſt, particucularly and ſpecially applyed to our ſoules, for the waſhing and ſcowring of them; for albeit the promiſes of the Goſpel are generall, dIoh. 3 16.Whoſoeuer beleeueth in the Son, ſhall not periſh, but hauehave life euerlaſting: yet the ſame are to be vnderſtood ſingularly and particularly, as if they were ſpoken to thee and mee, and to eueryevery one by himſelfe in ſeuerall: Otherwiſe, what ſhould our faith differ from the faith of the eLuk. 4. 41.Deuils▪ who knew him and proclaymed him to be that Chriſt, that Holy one of God? Hence are theſe ſpeeches ſo common in the Scripture, fPſal. 17. 15.I in righteouſneſſe ſhall ſee thy face: I ſhall bee ſatisfied, when I awake, with thy likeneſſe. gIob 19. 25, 26.I know, my Redeemer lineth, whom I my ſelfe ſhall ſee, and mine eyes ſhall behold, and not any other for mee: hGal. 2. 20.Who hath loued me, and giuen himſelfe for mee. i2. Cor. 5. 1.Wee know, that if this our earthly Tabernacle be diſſolued, we hauehave a Building from God, a Houſe, not made with hands, euerlasting in the Heauens. k1. Ioh. 3. 4.We know, that wee are tranſlated from death, vntounto life, becauſe we louelove the brethren. lMatth. 9. 2.Sonne, be of good comfort: thy ſinnes are forgiuen thee. m1. Tim. 1. 15.Chriſt Ieſus came into the world to ſaue ſinners, of whom I am chiefe. As if he ſhould ſay, One, and a ſpeciall one. Giuing to vnderſtand, that he himſelfe was one of thoſe, whom Chriſt came into the world to ſaue.
Laſtly, This is proued by both the Sacraments, the ſeales of the Couenant of grace, which are giuen and offered to eueryevery particular man. Therefore the nEph. 3 17.Apoſtle aſſigneth it, as a fruit of faith, that thereby Chriſt dwelleth in our hearts, which, without a particular application, cannot be. From this part, Faith is termed a ſpeciall confidence, oforeign.affiance, or truſt; for the nature of Faith is chiefly ſeene in it, when the will and heart is not ſo much in expectation and hope, as it doth in preſent apprehend ſome good, and dependeth thereupon, and reioyceth as if it had it; which affiance is of the nature of Faith both deriued from one pforeign. Rom. 8. 38. Phil. 1. 6. 2. Cor. 5. 11. foreign.word that ſignifieth to perſwade.
Another kind of confidence there is, which is but a conſequence and a fruit of faith, whereof we ſhal ſpeake hereafter.
Touching the ſubiect or perſons to whom it is appropriate, Faith is the proper and peculiar gift of Gods Elect, which onelyonly differenceth them from the reſt of the World; for all other graces, be they neuer ſo bright, or ſhining, are common with the Reprobate; but faith, with the fruits thereof, is proper to the godly. Wherevpon Tit. 1. 1. it is called, The faith of Gods Elect: for onelyonly they, and of them all and euerie one, are in their time, by vertue of Gods Couenant, brought to beleeue, Ioh. 6. 37. Euerie one that the Father giueth mee, commeth vntounto mee. Elſe, in what better caſe are wee now, then when the couenant of Workes did hold vsus, ſeeing it is as impoſſible of our ſelues, and by our own ſtrength, to repent, and belieue the Goſpel, (which is the condition of the Couenant of Grace) as it was to fulfill the Law?
Wherefore we muſt vnderſtand, that God, to ſpeake properly, doth not require the ſame, as a mutuall reſ…ipulation of our part, as it was in the former Couenant, where nothing is impoſed which mans nature could not weild: But here it is rather a declaration of his pleaſure, what he would hauehave vsus doe, and whereunto he will enable vsus: not a condition to endanger the Couenant, but an aſſurance that he will giuegive vsus ſtrength to keepe it. So as the whole Couenant properly and in truth riſeth of his part, and lyeth vponupon him: Like his other Couenant qIer. 31. 35, 36.(brought to confirme this) with the Sun and Moone and Starres, whom (otherwiſe vnable of themſelues) he maketh to runne their courſe: But howſoeuer, rIer. 32. 39. Ezech. 36. 26, 27.all come from his onelyonly grace and vertue, yet to vsus that are not ſtockes and ſtones, but endued with a reaſonable2. Cor. 5. 17, 18. ſoule, vnderſtanding, will, and other faculties, this Couenant is wont to bee expreſſed, ſometimes by words ſRom. 10. 9. Rom. 8 13.conditionall, ſometimes in tEzech. 18. 31.commanding wiſe; that the greatneſſe of the perill, and the difficultie of the precept might make vsus to beſtirre our ſelues, to vſe with care and conſcience the meanes that he appointeth, for the attayning of that precious gift, and to worke together with God, when we are once wrought vponupon by his Spirit.
And herein lieth one other maine difference between the Law and the Goſpel, or the couenant of Works, and this couenant of Grace: The Law onelyonly commandeth obedience, but giueth no power to obey; and therefore is called, u2. Cor. 3. 3, 6, 8, 9.The dead Letter, written with Inke, and in Tables of Stone, readie indeed to be read and ſeene, but hauing no life in it to change the heart, which remayneth as ſtonie as before. The Goſpel not onelyonly commandeth, but giueth faith and newneſſe of life; and is therefore ſaid to be written in our hearts, and called The miniſtration of the Spirit, becauſe it giueth the Spirit of Chriſt, and righteouſneſſe through him.
The Law therefore pronouncing nothing but Iudgement and condemnation againſt vsus, as that which commandeth things impoſſible, by reaſon of our weakeneſſe, terrifieth and amazeth the conſcience: In which reſpect it is called, x2. Cor. 3. 7, 9.The miniſterie of death and condemnation.
Contrariwiſe, the Goſpel bringing glad tidings of peace and reconciliation, quieteth & appeaſeth the conſcience, Rom. 5. 1. Being iustified by faith, wee hauehave peace with God, through Ieſus Chriſt our Lord. Both parts of this difference are found, Rom. 10. 5, 6, 7, 8. For MOSES thus deſcribeth the righteouſneſſe which is of the Law, that the man which doth theſe things, ſhall liue thereby. But the righteouſneſſe which is of faith, ſpeaketh on this wiſe, Say not in thine heart, Who ſhall aſcend into heauen? That is to bring Chriſt from aboue. Or, Who ſhall deſcend into the deepe? That is to bring Chriſt againe from the dead. But what ſaith it? The Word is neere thee, euen in thy mouth and in thine heart. This is the Word of Faith which wee preach.
But if God beſtow faith vponupon all and eueryevery of his Elect, what ſhall wee then ſay of Infants that dye in the Mothers Wombe, or aſſoone as they are borne, who cannot, as it ſeemeth, properly bee ſaid to hauehave faith, and yet neuertheleſſe we cannot deny but the xMat. 19. 14.Kingdome of God doth appertayne vntounto them? If it bee cleere that Infants hauehave no faith, then wee muſt needes ſay, the Spirit of God in ſome other vnſpeakeable manner vniteth them vntounto Chriſt. But (yeelding all due reſpect to other mens opinions) I ſhould thinke that were rather a quaere, then a ruled caſe: for
Firſt, As they hauehave knowledge and other faculties of the minde, without which no reaſonable ſoule conſiſteth: ſo I doe not ſee but they may hauehave ſupernaturall Grace, ſome ſeedes of the habit of faith for the apprehending of Chriſt, that are of the nature of faith, and faith it ſelfe in a kind (which how ſmall ſoeuer, ſufficeth to ſaluation) doth the weakneſſe of the Organ of the bodie make it impoſſible for God to worke ſupernaturally in their ſoule? and to giuegive to little children whome his purpoſe is to ſaue, at the leaſt ſo much illumination of the minde (more then is ordinarie for that age) as may bee fit to receiue the Grace of Chriſt? Thoſe, whom in a moment, and at an inſtant, as ſoone as they are taken vp into Heauen, hee filleth with a whole Sea of Knowledge and Vnderſtanding of Chriſt, more then all the Prophets and Apoſtles had whileſt they liued vponupon the Earth, can hee not immediately before, ſprinkle them with one iot of Knowledge, aſmuch Faith as the graine of a Muſtard Seed; and make them by the tip of the hand of the ſoule, and, as it were, the fingers end, to touch him, whom they ſhall immediately hauehave the full fruition of?
Secondly, The example of Iacob is very forceable for his, and his brothers ruſhing together in the Wombe, or daſhing one againſt another. Iacobs holding of Eſau by the heele, the Prophet yHoſh. …2 3.interpreteth to bee a kind of ſtriuing with him for the Grace and Bleſſing.
Thirdly, zIer. 1. 5.Ieremie was ſanctified before hee came out of the Wombe: and aLuke 1. 15.Iohn the Baptiſt filled with the Holy Ghoſt, being yet in his Mothers belly: ſhall we thinke, that in the Wombe they were in Chriſt, and ſo ſanctified one way, and when they came to yeeres of vnderſtanding, by another?
Fourthly, Foraſmuch as there is but one way of ioyning vsus to Chriſt, when wee come to Heauen, which is b2. Cor. 5. 7.Sight, whereunto our faith now is anſwerable, being of the ſame nature and qualitie, onelyonly differing in the meaſure (for faith is nothing elſe, but to cIohn 6. 40. & 12. 44, 45.ſee and to behold him;) I cannot make my ſelfe beleeue, but the ſame way which ſerueth here for all the reſt of Gods Elect, eſpecially being of ſuch neere affinitie with that wee ſhall hauehave then, and rather to bee termed a kinde of d1. Cor. 13. 21.ſight, then a deuided member from it, doth ſerue for children alſo, that as there is but one life eIohn 5. 24. & 6. 47.begunne here and perfected in Heauen, ſo there ſhould bee but one line to leade vntounto it, namely, the light of the minde, to ſee and behold Chriſt, now, in a Looking-glaſſe; hereafter, face to face.
Fiftly, Of any other way or meanes for Infants to come by Righteouſneſſe or Saluation, but by beleeuing (the condition of the Couenant of Grace, as doing is of the Couenant of workes) the Scripture (ſo farre as I can learne) ſpeaketh not a Word; but to the contrarie giueth generall and vniuerſall rules, without any incling of exception, as Iohn 17. 3. This is life euerlaſting, to know thee the onelyonly true God, and him whom thou haſt ſent, Ieſus Chriſt. Therefore ſome ſparke of knowledge cannot bee denyed to theſe, who hauing the Sonne, f1. Ioh. 5. 11, 12:in whom this life is, muſt needes bee confeſſed to hauehave euerlaſting life.
Againe, Iohn 6. our Sauiour defining firſt, what it is to come to him, gIohn 6. 35.He that commeth to me, ſhall not hunger; and hee that beleeueth in me, ſhall not thirſt, immediately addeth, hVerſe 37.Whatſoeuer the Father giueth mee, (meaning all thoſe whom God in his euerlaſting counſell hath appointed to be Chriſts) ſhall come vntounto mee, or beleeue in mee. The oppoſition that is made, Gal. 3. 22. The Scripture hath ſhut vp all things (that is, all men, and whatſoeuer is of and in man) vnderunder ſinne, that the promiſe by Faith in Ieſus Chriſt might be giuen to thoſe that beleeue, proueth, that Faith, which is the remedie, muſt needs bee as generall as the diſeaſe that ſpreads ouer all. So the ſimilitude, which our Sauiour doth inforce, Iohn 3. 14. As MOSES lift vp the Serpent in the Wilderneſſe, ſo muſt the Sonne of man bee lift vp, that eueryevery one which beleeueth in him, ſhould not periſh, but hauehave euerlaſting life. The brazen Serpent was figure of Chriſt, and as none were holpen by the Serpent, but thoſe that looked vponupon it: No more doth any vertue come from Chriſt, but to thoſe that beleeue in him.
Laſtly, iGal 3. 7.Thoſe that are of Faith, they are the ſonnes of ABRAHAM, for kRom. 4. 16.to all his ſeed, the promiſe is firme by Faith, and his title is lRom. 4. 11.The father of the faithfull. But the Scripture maketh him, mRom. 4. 16.the father of vsus all, and that all nRom. 9. 8.the children of the promiſe, that is, the whole number of Gods Elect (for of that primarie cauſe of our ſaluation, Gods holy Election, Paul there diſputeth) are reckoned in his ſeed: for ſince the cauſe why wee are ſaid the ſeed of Abraham, is oGen. 22. 18. Gal. 3. 16.ſigned to be for the intereſt we hauehave in that bleſſed ſeed, in whom Abraham and all his poſteritie are partakers of the heauenly Inheritance. To exclude Infants from being Abrahams ſeed, were as much as to barre them from hauing part in Chriſt: whereupon it followeth, and ſo the Apoſtle doth conclude, Gal. 3. 8, 13, 14. that in the ſame manner as he obtayned the bleſſing (which was by Faith) ſo doe all Nations of the World, Iewes, and Gentiles, and eueryevery particular perſon, all and as many as lay vnderunder the curſe before.
But of this enough: we come vntounto the cauſes.
Faith commeth not from our ſelues; it commeth from the Holy Ghoſt, and is the ſpeciall worke of the Spirit of Chriſts, a may appeare by the Prayer of the Apoſtles, Lord, pLuke 17. 5.increaſe our faith; and by him that ſaid, qMarke 9. 24▪I beleeue, Lord, helpe my vnbeliefe.
This worke of the Spirit making vsus ſo to beleeue, is termed A drawing of vsus to Christ, Iohn 6. 4. Cant. 1. 3. A Calling, Rom. 8. 30. but in a more ſtrict ſignification then the calling ſpoken of before, and many wayes differing from it: for
That is but a Calling to the Profeſſion of Chriſt; and therefore outward and externall onelyonly: This, to the participation and enioying of Chriſt himſelfe; and therefore a true and effectuall Calling.
That but to the viſible Church: This to be a member of the true Catholike and inuiſible Church of God. The cauſe that moueth God to beſtow this gift of Faith vponupon vsus, is his owne ſpeciall Grace, and the good pleaſure of his Will. So ſaith the Apoſtle, Phil. 1. 29. To you it is freely giuen to beleeue in Chriſt. and Acts 28. 27. Hee did much helpe them that had beleeued through Grace. We come therefore to apprehend Chriſt, onelyonly becauſe through his Grace and Goodneſſe wee are apprehended of him.wrought (ordinarily) by preaching.
The onelyonly inſtrument that God vſeth ordinarily to beget faith, is the preaching of the Word, as the rRo. 10. 14, 17.Apoſtle ſaith, How can they beleeue in him, of whom they hauehave not heard? and how can they heare, without a Preacher? concluding; Therefore Faith is by hearing, and hearing by the Word or Ordinance of God. And ſ1. Cor. 1. 21.againe, Becauſe in the wiſdome of God (this Frame and Gouernment of the World, wherein the wiſdome of God ſhineth ſo cleerely, the World yet by that Wiſdome knew not God) it pleaſed God by the fooliſhneſſe of preaching, to ſaue thoſe that beleeue: as in another tRom. 1. 16.place he ſaith, that the preaching of Chriſt is the power of God vntounto ſaluation to eueryevery one that beleeueth. And IAMES uIames 1. 18.Becauſe he would, hee begat vsus by the Word of Truth: for this cauſe hee calleth xIames 1. 21.it, The ingraffed Word, becauſe by the Miniſterie thereof, God changeth vsus anew: and the Scripture yMat. 13. 4.elſewhere compareth it to ſeed, that as no Harueſt can be without ſowing of the Ground, nor no Generation without the ſeed of our fleſhly Parents, no more zMat. 13. 23.can any Faith without hearing of the Word, nor any Regeneration, without the Seed of the Word of God. 1. Pet. 1. 23, 24. Being borne againe, not of corruptible ſeed, but of incorruptible. That is the Word of God, who liueth and abideth for euer, which maketh much to commend the excellencie and neceſſitie of GODS holy Ordinance of Preaching.
Not that preaching hath this fruit and effect by any naturall vertue or power that is in it, but by the aRom. 10. 17.Ordinance and Bleſſing of God, who vſeth to hide and conceale his owne ſupernaturall worke in our conuerſion, as it is the Glorie of God to hide his counſell, Prouerbs 25. 2.
Neither in ſaying ſo, do we tye God vntounto the meanes, as though without Preaching it could not bee wrought at all: for as in the things of nature, he is not tyed vntounto the meanes, being himſelfe the▪ Lord of nature: no more muſt we iudge him in this worke aboue nature, wherein hee taketh glorie to himſelfe, to deale how and which way he will in an extraordinarie ſort. Sometimes in reſpect of the times, ſometimes, in reſpect of the perſons.
In the ruinous eſtate of the CHVRCH, when there wanteth a ſet and ſtabliſhed forme of gouernment, it pleaſeth him many times to bleſſe the very ſound of the Word, though it bee but read or talked of, and ſometimes other meanes ſo farre as to make it effectuall for the planting of faith in the heart; as Iohn 4. 39. many of the Samaritanes were brought to beleeue in Chriſt, onelyonly vponupon the womans wordes, which bare record of him. And the bRom. 10. 18.Apoſtle to the Romanes ſheweth, that all the World was without excuſe, to pretend that they had not heard, ſeeing the ſound of the Apoſtles Doctrine was gone abroad into all the Earth. The Wiſe-men alſo, Mat. 2. were led by a Starre, as it were, by the hand, vntounto the true knowledge of Chriſt. And Reuel. 12. 6. it is ſaid, that the woman which fled into the Wilderneſſe, had a place prepared of God, that they ſhould feed her there a thouſand, two hundred and threeſcore dayes.
Of the extraordinarie worke, in reſpect of the perſons, we hauehave an example in the courſe which it pleaſeth him to take with Infants that are not come to yeeres of diſcretion and vnderſtanding, as alſo with men of age, which hauehave not capacitie; bee it naturall fooles, madde men or deafe-borne, in whom the Spirit of God worketh immediately without this outward Miniſterie.
To the faithfull this prerogatiue doth belong, thatwherefore with theſe God maketh indeed his Couenant. God not onelyonly offereth, but maketh with them his Couenant. In the Scripture it is called, A ſtriking, ſmiting, or as the word doth ſignifie, cforeignA Cutting off a Couenant. The phraſe ſeemeth to bee taken from the cuſtome of old-time, in making of ſolemne Couenants, which was, to cut a beaſt in twaine, and to paſſe betweene the parts of it, Gen. 15. 17, 18. Ier. 34. 18, 19.
The qualities or adioynts of Faith are three.
Firſt, Apprehending Chriſt now abſent onelyonly in hisBy vertue whereof our Faith, albeit apprehending Chriſt abſent, it apprehend him weakly: Word and Sacraments, the knowledge and apprehenſion muſt needs be feeble and weake.
Wherein notwithſtanding there are diſtinct degrees: neither are the faithfull that lay hold on Chriſt, endued all with the like meaſure of Faith: for there is a weake and a ſlender hold, as it were, by the fingers end; there is a ſtrong and a faſt hold, as it were, with the whole hand.
The firſt of theſe is called dMat. 8. 26. foreign.A little Faith, and eMat. 17. 20.Faith as much as a graine of Muſtard Seed. But how weake ſoeuer, the Lord accepteth it, and promiſeth not to quench ſo much as the fEſay 42. 3.ſmoking Flax: yea, hee accepteth the verie deſire to beleeue (which is the beginning and leaſt ſtep of Faith) for faith it ſelfe. And this kinde of Faith is to be ſeene in the father gMat. 9. 24.of the childe that cryed with teares, I beleeue, Lord, helpe my vnbeliefe.
The other by a Metaphore taken from a Ship, that commeth into the Hauen with ful Sayles, is called Plerophoria, or a full aſſurance, whereof we hauehave hR…. 4. 20, 21.Abraham for an Example, Who was not weake through vnbeliefe, but was ſtrengthened in the Faith, and gaue glory to God, being fully aſſured that what he had promiſed, he was able alſo to do.
Our faith being weake, is through the gracious operationyet confirmed by the Word & Sacraments, Prayer and other holy meanes, of the ſame Spirit that firſt wrought it, ſtrengthened and ſupported by the Word and Sacraments, which are the nouriſhing and preſeruing cauſes; that ſo long as heere we liue, wee hauehave a continuall need of the Miniſterie and all other holy meanes. Whereupon Paul bidding the Theſſalonians i1 Theſſ. 5. 19, 20.not to quench the Spirit, immediately addeth, Deſpiſe not Prophecies.
Another thing proper vntounto Faith is this, that whereit neuer letteth goe the hold all other Gifts and Graces of the Spirit, if they hauehave not Faith (which is the Roote) may wither and come to nothing, this neuer can bee loſt, but groweth to the end.
Wherefore out of this one Roote, two branches, as it were, doe ſpring. And becauſe they are both worthie of ſpeciall conſideration, it ſhall not be amiſſe diſtinctly to ſpeake of them.
One, (which is the ſecond qualitie of Faith) that he which once hath this Faith, is ſure to hauehave it ſtill. So ſaith our Sauiour Chriſt, Luke 22. 31. in the perſon of Peter, giuing a perpetuall comfort to all that are his, I hauehave prayed for thee, that thy Faith ſhould not faile. In another place hee ſaith, kIohn 6. 35.He that commeth vntounto me, ſhall neuer hunger, and he that beleeueth in me, ſhall neuer thirſt. Agreeable whereunto is that of IOHN, l1. Iohn 2. 19.They went out from among vsus, but they were not of vsus: for if they had beene of vsus, they would hauehave abidden with vsus. For this is that ſweete and euerlaſting promiſe that God hath made vntounto his Church, mIer. 32. 39, 40I will not put my feare into their hearts, that they ſhall neuer depart away from mee all the dayes of their life. And excellent to this purpoſe is the ſpeech of our Sauiour Chriſt, nIohn 10. 27, 28, 29, 30.My ſheepe heare my voyce, and I know them, and they follow me, and I giuegive euerlasting Life vntounto them, and they ſhall neuer periſh, neither ſhall any pull them out of my hand. My Father which hath giuen them me, is greater then all; and none can pull them out of my Fathers hand; I and my Father are one. And againe, oIohn 6. 37, 39, 40.EueryEvery one that the Father giueth mee, commeth vntounto mee, and him that commeth vntounto me, I will not caſt out, but I will rayſe him vp in the latter Day.
To conclude that which is ſaid, Mat. 16. 18. that the gates of Hell ſhall not preuaile againſt the Church, muſt needs bee true of eueryevery one which by Faith is made a member of the Church. So that our faith, how weake ſoeuer it be in it ſelfe, yet it is firme and ſtrong, in, and through him that hath promiſed to hold it vp: ſo as all aduerſarie powers ſhall not be able to root it out; which is the fulneſſe of excellencie purchaſed for vsus by Chriſt; that being quickened from death, and a ſpirituall life put into vsus, we are no more at our owne hand, left to keepe our ſelues, and ſo in danger to loſe all againe, as Adam did; but hauehave the promiſe of a continuall ſupport and ſtay, by the mightie working of Chriſts Spirit, till we come to his heauenly Kingdome, where is nothing but Eternitie: And therefore he that once beleeueth, is ſaid pIohn 3. 36.alreadie to hauehave eternall Life, to qEpheſ. 2. 6.bee raiſed vp, and ſeated in heauenly places, rRom. 8. 30.glorified, &c. for the certaintie and vndoubted aſſurance of it. And ſRom. 5. 1.being iuſtified by Faith, ſaith the Apoſtle, We hauehave peace with God; which could not poſſibly be, if we were not ſure to continue in the ſtate of Grace.
As for thoſe exhortations ſo common in the Scripture, t1. Cor. 10. 12.He that thinketh he ſtandeth, let him take held leſt hee fall. u2. Iohn ver. 8.Looke to your ſelues, that wee loſe not the good things which we hauehave wrought, but that wee may receiue a full reward. xReuel. 3. 11.Hold faſt that thou haſt, that no man take away thy Crowne. yHeb. 12. 15.Take heed that no man fall from the Grace of God. z1. Theſ. 5. 19.Quench not the Spirit: and ſuch like, whereby it ſeemeth that the Spirit of Adoption and Sanctification, proper to Gods Children, may be loſt:
The anſwere to them, and all other of that kinde, is ſhort and readie: They ſerue to ſtirre vsus vp to watchfulneſſe and diligence; and as the Apoſtle ſpeaketh, to worke our ſaluation in feare and trembling; not to teach what is poſſible for true Beleeuers to doe: for as God doth aſſure the faithfull, that they ſhall perſeuer & hold on vntounto the end: ſo he hath appointed Exhortation and the Preaching of the Word, as a meanes whereby hee will nouriſh this holy fire in vsus.
But doe not the ſinnes and grieuous falls of GODS Elect impeach the truth of this Doctrine?
Not a whit: for the a1. Iohn 3. 9.ſeed of God abiding in them, maketh that they cannot ſinne totally and finally, without recouery: but are at the length rayſed vp againe; and in the meane time, their Faith and Grace is not extinct and gone, how ſore ſoeuer it may bee ſhaken; as is euident to bee ſeene in Peter, whoſe ſinne being of that nature, that (the ſinne againſt the Holy Ghoſt except) a greater can ſcarcely be imagined, yet his bLuke 22. 32.Faith, ſupported by the Prayer of our Sauiour Chriſt (who hath cIohn 17.prayed in like ſort for all that are his) in all that conflict did not faile. And Dauid, after his fact with Ʋriahs Wife, and the murdering of her Husband, prayeth, dPſal. 51. 13.Take not thy holy Spirit from mee. Therefore he had not loſt it.
The other point, which is the third qualitie of faith,but continually groweth, is, that continually it groweth. Therefore the eRom. 1. 17.Apoſtle ſaith, that by the preaching of the Goſpell, the Righteouſneſſe of God is reueiled from Faith to Faith: That is a Faith that groweth and increaſeth continually, being nouriſhed and holpen by meditation of the Word of God, ſerious and faithfull Prayer, and other meanes which God hath ſanctified, to keepe this holy f2. Tim. 1. 6.fire ſtill within vsus, that it neuer ſhould goe out, but flame forth more and more.
Faith, euen when it ceaſeth to bee Faith (for as weetill we come to ſee Chriſt in his Glorie: reade, 1. Cor. 13. 13. Now and no longer, abideth Faith) yet euen then we cannot giuegive her loſt, ſince ſhe groweth into a greater and a farre ſurpaſſing light to ſee Chriſt in his heauenly Kingdome: for Faith is in this life, and ſight in the World to come, as the Apoſtle doth diſtinguiſh them, 2. Cor. 5. 7. Wee walke by Faith, and not by Sight. And g1. Pet. 1. 8.PETER, Whom though yee ſee him not, yet ye beleeue in him. Sight therefore hath place in the next World, and apprehendeth Chriſt, as hee is in himſelfe then preſent, without this Glaſſe of the Word and Sacraments. 1. Iohn 3. 2. When he ſhall be manifeſted, we ſhall ſee him as he is. 1. Cor. 13. 12. Then (after this life) we ſhall ſee him face to face.
And both theſe are in nature and eſſence one: for euen Faith is a kinde of ſeeing Chriſt, Iohn 6. 69. and 1. Iohn. 4 16. EueryEvery one that ſeeth the Sonne, and beleeueth in him, ſhall hauehave euerlaſting Life: onelyonly they differ in meaſure and quantitie. In Faith this ſeeing of Chriſt, the knowledge and apprehenſion of him, is feeble and weake, 1. Cor. 13. 12. Now we ſee in a Glaſſe. In ſight it is full and perfect, as it is ſaid there, But after that which is perfect is come, &c.
With Faith, Hope is alwayes ioyned. By Hope, ISo as Faith hath alwayes Hope, that is, an aſſured wayting for of that bleſſed Sight going with it. meane the bleſſed expectation and waiting for of eternall Life. But becauſe Hope is commonly taken as of things doubtfull and vncertaine, that to hope for ſaluation, ſeemeth no more, then to ſtand in ſuſpence, and queſtionable whether one ſhall be ſaued or no, it is good wee vnderſtand the verie nature of this Grace. Hope therefore (to ſpeake in generall) is an expectation and wayting for of ſome good thing, not preſent, but promiſed, and to come: hRom. 8. 24, 25for hope which is ſeene, is no hope: for how can a man hope for that which hee ſeeth? but if wee hope for that wee ſee not, wee doe wait for it with patience, ſaith the Apoſtle to the Romanes. Therefore according to the nature of the promiſe, ſo doth Hope take hold doubtingly, where either there is no ſpeciall, and certaine promiſe, or the faith and credit of the Promiſe-Maker may bee called in queſtion. But that hope which the Scripture ſpeaketh of, and which here wee deale with, reſpecting celeſtiall Happineſſe, and eternall Glorie in Heauen, which iTitus 1. 2, 3.God, that cannot lye, hath promiſed in his Word, apprehendeth the ſame moſt certainly, without all exception; and therfore is ſaid, kRom. 5. 5.not to make aſhamed; being a Noble and a Royall Vertue, and of a Diuine Ofſpring, the Daughter of Faith, and Mother of Patience, Daughter and inſeparable Companion of Faith: for what is Faith elſe, but lHeb. 11. 1.the groundworke or foundation, and ſubſiſtence of things hoped for?
Againe, it is the Mother of Patience, as wee heard euen now out of the Epiſtle to the Romanes: If mRom. …. 25.wee hope for that we ſee not, wee doe wait for it with patience. Therfore the Apoſtle elegantly termeth it, nHeb. 6. 19.The Anchor of our ſoules, to ſtay vsus in the middeſt of the ſtormes and troubles of this life, til we ariue at the hauē of all our reſt.
Faith and Hope do thus differ: Faith imbraceth Chriſt, as preſent, and in him all Happineſſe in generall: Hope looketh at one certaine Happineſſe to come, which is the inioying of the glorious preſence of God, of CHRIST, and of the holy Angels in Heauen.