The Covenant of Grace, Appendix

The Covenant of Grace · Appendix

p. 281An Appendix to the Treatise of the certainty of Salvation.

SInce I wrote this Discourse, there came to my hands a Treatise of the nature and properties of Grace and Faith, written by a learned and godly man▪ as I am perswaded: wherein many things are delievered, which crosse divers poynts by me propounded in this booke; and more especially in my discourse concerning the certainty of salvation. (W. P.) whereat no man is to marvel, and much lesse to take offence. For so long as our knowledge is but in part, it cannot be avoided, but there wilbe diversity of opinions among the Faithfull▪ who notwithstanding hold the maine substance and foundation of Faith and true Religion.

The points of difference are eight.

The first errour. Vocation and sanctification confounded.

1. The first, that he confoundeth our vocation and sanctification, alleadging that p. 283in our vocation and first conversion the universall or generall habite of grace, containing in it all sanctifying graces is infused; whereby all the parts and powers of man, being renewed together and at once, and the image of God in them all renewed by the infusion of the habites of all sanctifying graces together, are sanctified throughout.

Res…. To omit his acception of the word Grace, even where of purpose he doth at large discourse of Grace, for one supernaturall quality inherent in us, or habite of grace infused into us, according to the use of the school-men (who thereby have overturned the doctrine of justification and salvation by Gods grace, magnifying under the name of grace their own righteousnes inherent, which in the question of justification is to be esteemed as dung, (Phil. 3. 8.) and not once mentioning that which is out of us in him, which most properly is the grace of God, for it is one of his attributes) and not according to the scriptures, which never speake of grace in that sense, but alwayes use the word, either properly for the gracious favour of God in Christ, by which grace we are elected called, justified, sanctified, and shalbe glorified; or metonymically for the Speciall gifts of Grace: To omit this oversight, p. 282I answere, it hath beene the received opinion, and usuall practise of all Orthodox Divines, to hold and set downe in this order the degrees of salvation, which are wrought in this life, viz. Our vocation, justification, sanctification. And that in order of nature vocation, (wherin justifying faith is begotten) goeth before justification; and that justification, wherein we are made just before GOD by imputation of CHRISTS righteousnesse, goeth before sanctification: wherein we, being already justified from the guilt of sinne, and redeemed from the hand of our spirituall enimies, and reconciled unto God, receive grace to worship him in holinesse and righteousnesse before him. Howbeit, we deny not, but that in time our justification doth concurre with our effectuall vocation, (for as soone as a man doth truly believe, so soone is he justified before God) and that in time the first act of sanctification (which is our regeneration) doth concurre both with our justification and effectuall vocation. Now, of our regeneration, which is the beginning of our sanctification, and of our spirituall life. Which we live by faith, there seeme to be two acts; the one, wherein we are begotten unto God of incorruptible seed by the word p. 284of God; the other, wherein the image of God being in some measure renewed in us, and our Saviour Christ formed in us, we are borne anew. The former, is our spirituall conception; the latter, our spirituall or new birth, in the former regeneramur, we are begotten anew, in the latter renascimur, we are borne anew. And as in naturall generation there is a meane time betweene the conception and the birth, in which time that which is begotten is formed in the wombe, according to the image of the first Adam; so betweene the first act of regeneration and the new birth, there intercedeth a time, wherein the image of the second Adam is in all parts by degrees renewed, untill Christ b… formed in us, (Gal. 4. 19.) The former, which also is the first act of our conversion, is the same with our calling or vocation▪ wherein our Saviour Christ is conceived in our hearts, when we doe receive him by the true and lively assent of faith; which is the seed, the root, the fountaine of all other sanctifying graces; which whosoever hath, (1 Iohn 5. 1) he is begotten of God.

This act the holy spirit worketh ordinarily by the ministry of the word. For faith commeth by the hearing of the word. (Rom. 10. 17.) For how should men believe in him, p. 285of whom they have not heard, and how should they heare without a preacher, Rom. 10. 14. In this regard preachers, being ministers by whom others believe. 1 Cor. 3. 5. are the instruments of the holy Ghost for our spirituall regeneration; and are therefore called fathers in the faith, who beget men unto God. 1 Cor. 4. 15. Phil. 10. 1 Tim. 1. 2. Now in our vocation, the worke of the holy Ghost is partly preparative, and partly operative. The preparation unto faith is 1. the illumination of the minde, partly by the ministery of the law, revealing unto us our miserable estate in our selves; and partly by the ministery of the Gospel, revealing unto us the mystery of our salvation by Christ. 2. the molifying of the heart by the finger of the spirit, humbling us in the consideration both of our damnable estate in our selves, and of the undeserved mercies of God offered in Christ, from which being effectuall ariseth a desire both to be freed from that damnable estate, and to be made partakers of that happinesse promised in Christ. 3. The invitation of the hearers, and the stirring of them up, to come out of that wofull estate, and to accept of Gods mercies in Christ, by the Ministers of the word; who being the Embassadours of God in p. 286Christs stead, doe beseech you, as if God himself did intreate you by them, that you would be reconciled unto God. (1 Cor. 5. 18. 20.)

The Holy Ghost having thus knocked at the dore of our hearts, doth himselfe in his good time, open our hearts, as he did the heart of Lydia, to assent to, and to believe the Gospel, By which beliefe being lively and effectuall, we receive Christ, not onelyonly in our judgements by assent, but also in our hearts by an …arnest desire to be made partakers of him, and in our wills by an earnest purpose and settled resolution to acknowledge and professe him to be our Lord and Saviour, and to rest upon him for salvation. The Holy Ghost having wrought this assent, and by it this desire and purpose of applying Christ unto our selves, and thereby also some beginnings of hope, of the hatred of sinne, of the love of God, and of our neighbour, and of other graces, by which the Image of God beginneth to be renewed, and Christ to be formed in us, being yet as it were Embryones in the womb, he teacheth every one of us, who have through his blessed operation the condition of the promise, to apply the promise to our selves, and to believe not onelyonly that Christ is the Saviour of all that do believe, but also that he is my p. 287Saviour, that he died for my sins, and rose again for my justification, so that when the Minister, according to the word, pronounceth this generall proposition, whosoever truly believes in Christ hath remission of his sins, and shall be saved, the conscience of every faithfull man may both safely assume, but I through Gods grace doe truely believe in Christ, and also certainly conclude by the testimony of the holy Ghost, bearing witnes with our conscience in the assumption, according to the word in the proposition, therefore I through the grace of God have remission of sinnes and shall be saved. When the holy Ghost hath thus taught us to apply the promises unto our selves, and hath sealed us after we have believed, and testified together with our spirits, that we are the children of God; then it appeareth, that we are already born of God, and that we are the sons of God, not only by regeneration, but also by adoption (Eph▪ 1. 15. Rom. 8. 15, 16. Joh. 1. 15, 16.) And being sonnes, God sendeth forth the spirit of his Son into our hearts, crying Abba father Gal. 4. 6. By this faith, first apprehending, and then applying Christ unto us, we become not only the sonnes of God, but also members of Christ; and having union with him as our head, we have communion also with him, both in respect p. 288of his merit unto justification: first before God, and then in the court of our own conscience; and in respect of his graces unto sanctification, receiving of his fulnes, euen grace for grace. (Joh. 1. 16.)

As therefore men are first conceived before they be born, and they are borne before they are said to lead a life in this world: so we must first be begotten and born anew in our vocation and regeneration, before wee can live unto God the spirituall life of sanctification. These two therefore were not to be confounded; sanctification being the end, as of our election, Eph. 1. 4. and of our justification, (Luk. 1. 75. Tit. 2. 14. 1 Pet. 2. 24.) so also of our vocation. 1 Thess 4. 7. By our vocation, we are begotten unto God, by sanctification, we being both begotten and born anew, do live unto GOD. In our vocation, the spirit of God first draweth us unto God: (Joh. 6. 44.) in our sanctification, we being already drawn, the Spirit of GOD doth lead and guide us in the way which leadeth to life. (Rom. 8. 14. Gal. 5. 18.) Vocation produceth Faith; Faith being begotten, produceth sanctification, both habituall (for the heart is purified by Faith) and actuall, for Faith worketh by love, producing good workes as the fruit both of Faith and Charity. (Act. 15. 9.) I do not deny, p. 289but that Faith is a part of our sanctification, and of our inherent righteousnesse: yet this hindereth not, but that both it self doth sanctify us, and is also the mother of all other inward graces wherein our habituall sanctification consisteth, and of all the works of grace wherein our actuall signification is occupied. For when the Holy Ghost doth regenerate us, he doth ingenerate the grace of Faith in us, and by it al other graces▪

The second error, That sanctification goeth before justification.] The second (which is a consequent of the former) that sanctification goeth before justification. The contrary whereof I have proved in the discourse, whereunto I adde. 1. That sanctification is the end and fruit of our justification, the cognizance also and evidence whereby it is known, and therefore a consequent thereof. (Col. 1. 22. Rom. 6. 22.) 2. As we are made siners, first by imputatiō of Adams sin, & then being guilty of his transgression, are made partakers of his corruption▪ so we are made just, first, by imputation of Christs righteousnes, and then being justified, we are in some measure made partakers of those graces, which he received without measure. Again, the persons of men being sinners in themselves, must be accepted of GOD as righteous in Christ, before either there… be p. 290qualities or their actions, (which when they are at the best are defiled with sinne) can be acceptable unto GOD. Therefore we must be justified, before either our qualities or actions can be holy and righteous before God, Neither can there be any sanctification, without justification, and reconciliation with God going before in order of nature: as there is no justification without sanctification accompanying and following the same. For by the same Faith whereby we are justified, we are also sanctified. Christ being apprehended by faith to justification, dwelleth in us by his Spirit to work in us sanctification, and to whom the merits of Christ apprehended by Faith are imputed to their justification; to them the vertue of his death and resurrection is applyed by the holy Ghost to the mortifying of sin, and raising againe to newnes of life, to which purpose the Apostle saith, Col. 2. 12. by Faith we are risen with Christ in Baptisme. Again, faith, by which we are justified, in order of nature goeth before repentance, wherein our sanctification consisteth. It is a resolved Case by Calvin, Penitentiam seu rescipiscentiam non modò fidem continuò subsequi, sed ex …a nasci extra controversiam esse debet. See Calvin▪ Instit. l. 3. c. 3. sect. 1. 2 and by Ful…entius, quòd vita sancta à fide sumit initium. p. 291The same is testified by the ancient Fathers, as Clem. Alexandr. strom. l. 2. Faith is foreign, the first inclination to salvation, after which follow feare, hope, and foreign, repentance. Ambros. de sacram l. 1. c. 1. In Christiano prima est fides. Chr. hom. de …ide spe, & char. fidem esse originem justitia. August. de predest. SS. c. 7. fides prima datur, ex qua caetera impetrantur. Prosper ad Dubium, 8. Genev. fides omnium virtutum fundamentum. Greg. Moral. l. 2. 6. c. 13. fidem primam in corde nostr… gignit.

If any object that the learned Chamier in his paustrat. l. 10. treateth of sanctification before justification, let him heare his own apology, c 1 n. 2. Debueramus sanctificationi justificationem preponere, si nostri arbitrij methodus esset: ut tum re tum ratione priorem; quod ab ea profluat altera, sed quia Papist… non distinguunt, cogimur de sanctificatione prius dicere.

The third error, that justification goeth before Faith.] 3. The third, that justification and remission of sins goe before faith, which may seeme a strange assertion to be delivered by him, who holdeth, that sanctification; whereof faith, as he confesseth, is a principall part, goeth before justification. But this absurdity he salveth with a distinction; p. 292that he speaketh of justification, not in foro Dei, but in foro conscientiae: and consequently acknowledgeth no justifying faith, but that by which we are in our conscience assured of our justification. But when we speak of justification, as of a degree of our salvation, it is evident, that justification is to be censidered as an action of GOD (for it is God that justifieth, Rom. 8. 30, 33.) wherby he imputing to a believing sinner the righteousnesse of Christ apprehended by faith, absolveth him from his sins, and accepteth of him as righteous in Christ. As for that justification, which is in foro conscientiae, it is not justification properly, but the knowledge and assurance of it. Neither is that to be accounted justifying faith properly, by which we are not justified before God, nor obtaine remission of sinnes. But before and without this faith, by which we are justified in our consciences, that is, assured of our justification, we are as he truly saith, justified before God.

The 4^th error, that all the elect before their conversion, &c. stand actually reconciled and justified.] The fourth, that all the elect before their conversion, and before they have faith stand actually reconciled unto God, and justified before him, may also seeme a strange assertion to be uttered by a godly p. 293man. For if this were true, then every one that will perswade himselfe that he is elected (which most men are ready to do, who will thank GOD for their election before they are called) may cast off all care of converting unto God, of repenting for his sins, of suing unto God for the pardon of them, of believing in Christ; because without and before either faith or repentance he hath remission of his sins, and standeth actually justifyed before GOD, and reconciled unto him. And this is the very ground, whereupon carnall Gospellers, who turne the grace of God into wantonnesse, do build all their presumptuous licentiousnesse, that Christ having dyed for their sins, they need not to dye to them, that Christ having freed them from sin and from damnation, they may sinne freely, and without danger; that Christ having reconciled them to God, and purchased Salvation for them, they neither need to sue for reconciliation or pardon, nor take care of their Salvation: that Christ having fully satisfied the justice of God by his obedience and sufferings, they neither are obnoxious to punishment, nor tyed to obedience.

But this assertion is most evidently confuted by the Scriptures, which do teach, that the elect are by nature the children of p. 294wrath, servants to sin and Sathan, enemies against God, obnoxio…s in themselves to the fearfull curse of God, as well as others; untill they turne unto God, crave pardon of their sins, and lay hold upon Christ by faith, then indeed, but not till then, they are reconciled unto God, (Col. 1. 11. Rom. 5. 10.) who before were enemies: then, but not untill then, they are actually redeemed, who were before bondslaves; then, but not untill then, they are justified, who before were guilty of sin and damnation: then, and not untill then, their sins are actually pardoned. For actuall pardon is of sins past. (Orig. in Rom. 3. Lib. 3. indulgentia non futurorum, sed preteritorum criminum datur.) Rom. 3. 25. and we may not presume that our sins are pardoned, before we repent of them, and much lesse may we dreame, that they are actually remitted, before they be committed. For the better understanding whereof, we are to consider the merits of Christ, and the benefits which we have therby, according to his own intention expressed in the covenant of grace? the condition whereof is faith,) and are not to extend them to those, to whom they were not intended, Christ is the Saviour of the world, yet al are not saved, nor to be saved for many still remain in the state of damnation, he p. 295is the Redeemer of man-kind, yet all are not actually redeemed, for many still remaine in the servitude of sin and Sathan. For they that commit sin, are the servants of sin. Whereas if the sonne had made them free, they should have been free indeed. (2 Cor. 5. 19) Joh 8. 34, 36. God was in Christ reconciling the world unto himselfe; and yet very many, as they continue in their rebellion against God; so the wrath of God abideth upon them. Joh. 3. 36. Neither ought this to seeme strange seeing the covenant of grace promiseth and assureth, neither Salvation, nor remission of sins, nor other benefits of Christ to all, but only to those that believe. So God loved the world that he gave his onelyonly begotten sonne, that whosoever believeth in him should not perish but have life everlasting▪ John 3. 16. Mark. 16. 16. he that believeth and is baptized shall be saved, but he that believeth not shall be condemned. To this purpose consider the diversifying of the phrase used by the Apostle, in the comparison betwixt the first and the second Adam. Rom, 5. 19. As by the disobedience of one man foreign the many (that is the multititude of them which shall be damned) were made sinners: so by the obedience of on▪ foreign (that is the multitude of them that shall be saved, he doth not say, were made, but) shall p. 296be made righteous. The reason of which diversity is this; because the Apostle had respect to all those elect, who as yet have not believed, either because as yet they were not, or as yet are not, or because as yet they were not, or yet are not called. For it is necessary that all men should confesse and acknowledge themselves to be sinners in Adam ab origine, from their first being. For by generation the sinne of Adam is actually communicated to all his posterity; and no sooner are they partakers of the humane nature, then they do participate in his sinne. But we may not say, that the righteousnes or obedience of Christ is communicated to all from their beginning, but onelyonly (I speak after the manner of the Scriptures, of those which are adulti) to those that believe. Neither are they in their generation, or before, made partakers of Christs righteousnes, but in their regeneration. That no man therefore should neglect the benefit of justification, as though he had already obtayned it, before his conversion or effectuall calling, or regeneration in which faith is ingenerated by the Holy Ghost in the soules of the elect; he speaketh in the future tense; that men should understand, that they are not borne just or justifyed▪ but that they shall be justified, so p. 297soone as they turning unto GOD, shall believe in Christ, and that they are just, nonnat…sed renati, not born, but born anew, wherefore before we ought to presume that we are justified, we must be called, converted▪ regenerated. For whom GOD hath elected, them hath he called▪ according to his purpose; and whom he hath so called▪ them, and no other hath he justified, Rom. 8. 30.

Thus then we are to conceive of Christs merits, and the benefits which we have thereby: that howsoever our Saviour Christ did in the dayes of his flesh meritoriously redeeme and save men, paying a price of ransome sufficient for all, and fully satisfying the justice of GOD in the behalfe of al that shall be saved: yet notwithstanding none are actually redeemed, or reconci…ed, or justified, but they only to whom the merits of Christ are applyed; and they are applyed only to those that believe (I speak of those which are adulti, for to elect infants, dying in their infancy, they are applyed by the Holy Ghost) neither can any be assured that they truely believe, but such as repent of their sinnes▪ and make conscience of their wayes.

This learned man therefore should have distinguished between… the mer…t of redemption, p. 298and actuall redemption: even as well as between the merit of Salvation, and the actuall possession thereof: Christ merited our redemption, and Salvation long since; yea his merit thereof hath ever been in force since the beginning of the world: (Apoc. 13. 8.) but yet none are actually made partakers of redemption, but such as to whom it is appyed, that is to those that truely believe, for they only receive it, and to them onelyonly, according to the Covenant of grace it was intended. Otherwise, he might say, that all the elect are actually saved, for whom Christ purchased eternall life; who notwithstanding are not saved, so much as in hope, untill they do truely believe. And if all the elect be actually justified before God, because Christ did merit their justification, why doth he not say in like manner, that all the elect are actually sanctifyed: seeing Christ was made unto us▪ of GOD, not onelyonly righteousnesse, (1 Cor. 1. 30.) and redemption, but also sanctifycation; and hath as well merited our sanctification for us, as our justification. Againe, what benefits we obtaine by Christ we receive them by Faith: and therefore in the Scriptures, the same benefits which we receive from Christ, are ascribed to Faith; by which Christ and his merits are ours; by p. 299which also Christ dwelleth in us, Eph. 3 17. we live by Christ, we live by Faith, Gal▪ 2. 20. by Christ we have remission of sinnes▪ by Faith we obtaine remission, Act. 10. 43. 26. 18. we are justified by Christ, we are justified by Faith. Rom. 3. 28. By Christ we are made the sonnes of God; by faith we are made the sonnes of GOD, Joh. 1. 12. and so in the rest, and therefore to imagine that we are justified before GOD without Faith, is a dreame.

Moreover this assertion cannot stand with the perpetuall Doctrine of the Apostle Paul▪ who teacheth that we are justified before GOD by Faith, therefore not before, nor without Faith. By faith, saith he, without workes, that is, by the righteousnesse of Christ apprended by Faith, and not by inherent righteousnesse. Neither doth he in those places speak of justification in the Court of Conscience, whereby we are assured of our justification; for as before men we are justified (Jam. 2. …4.) that is, declared and known to be just by good workes; so much more by our good workes (by which we are to make our election (2 Pet 1. 10.) our calling, our justification sure) we are justified in our own Conscience, that is, assured of our justification▪ And to conclude, this assertion is such a … p. 300Protestant nor Papist did ever hold, that a man who is come to yeeres, is actually justified before GOD, before and without faith.

The fifth er…our, that Faith is not the mother grace▪

5. The fifth, that faith is not the root nor the mother of other graces, and that the soule is not disposed to believe, sooner then to love GOD, or our neighbour, or to produce the act of any other grace. But this I have sufficiently disproved in the discourse, shewing evidently that as without faith there can be no other grace; so not onelyonly from it all other graces do spring, but also according to the measure and degree of it, is the measure and degree of all other graces. We are not disposed to love GOD as we ought, untill we be by faith perswaded of GODS love towards us; we cannot hope for the performance of Gods promises to us, unlesse by faith we are perswaded that they belong unto us: we cannot trust in GOD nor rejoyce in him, unlesse by faith we are perswaded of his goodnesse and bounty towards us, and so …n the rest, and what is more plaine, then that love, which is the fulfilling in the whole law proceedeth from Faith unfained, as being the fruit thereof. (1 Tim 1. 5.) Chrysostome. p. 301and Theophilact call faith foreign seil. foreign the mother and fountaine of all graces, and Calvin, (Justit. l. 3. c. 2. sect 41. sect. 42. c. 3. sect. 1.) sola est fic'es, quae in nobis charitatem primum generat, it is faith only which first ingendereth charity in us, it begetteth also hope and newnesse of life as he saith.

But to omit other testimonies, St. Peter seemeth to acknowledge this truth, 2 Pet. 1. 2, 3. where he prayeth for them to whom he w…iteth, that grace and peace be multiplyed unto them, by the knowledge of God and Jesus our Lord, according as his divine power hath given unto us all things that pertaine to life and godlinesse, foreign by the acknowledgement of him that hath called us, &c. that is by faith.

The sixt error that Faith is assiance.

6. The sixt, that faith is assiance, and so to be defined; and that trusting to the promise is the proper act of faith as it justifieth. &c. But I have proved, that faith is not affiance, nor affiance faith But a fruit… of faith as well as hope and that by faith we have affiance. Eph. 3. 12. whereunto I adde, that the trust in GODS promises to be in particular performed to us, is not faith, but …ope. Yea but promises, faith he, are both true and good, therefore p. 302our assent to them is with adherence, affiance and trust. Answ. The promises are true, the things promised are good, we believe the promise, we hope for the thing promised. As contrarywise Gods threatnings are also true, and the things threatned evill. as therefore he that believeth the threatning to be true, feareth (if it be applyable to himselfe) the thing threatned, and yet this feare is not of the nature of faith, but a fruit and consequent thereof: so he that believeth a promise to be true, and can apply it to himself, trusteth & hopeth for the thing promised, which trust in respect of the promise, is no more of the nature of faith, then feare in respect of the threatning.

But that affiance is of the essence of justifying faith, he will make good by divers reasons; first, from the phrases of believing, (Iohn. 1. 12. Rom. 10. 1…) …s (Rom, 4. 5. Act. 16. 31.) foreign or (Eph 1. 12.) … that is, in or upon which imply affiance.

A. That as I said in the discourse, affiance is such an unseperable fruite of faith, that, sometimes it is implyed in the phrase of bli…ving in Christ. For that phrase may and sometimes doth imply three acts; the first of assent, that he is the Savi…r of all that believe in him: which ass … it p. 303be lively and effectuall is the proper act of that faith whereby we are justified before God, and in this sense the phrase, of beli… ving in him, is ordinarily used in the Scriptures, yea sometimes it is attributed to those, who have assented onelyonly by a bare historicall, and temporary Faith, which is the Faith of hypocrites, and all worldlings, as Iohn, 2. 23. (To believe on him and one his name is all one, Iohn. 3. 8.) and 12. 42. compared with Iohn. 5. 44. Iohn. 4. 39. Many of the Samaritans believed foreign in Christ, upon the report of the woman; who, being confirmed in their faith by hearing himselfe, say to the woman, 42. we believe no more because of thy report; for we our selves have heard him. Now what was her r…port? that he had told her all things that ever she did, and therefore that he was the Christ. This is all that they believed, when they were said to have believed in CHRIST, And what was their Faith, which was confirmed by hearing himselfe? that this is indeed the Christ the Saviour of the world. And this, as I said, is the ordinary signification of the phrase in the New Testament, see Iohn. 7. 31. 8. 30. 31. 33. 11. 26. 27. Act 8. 37. So the Hebrew is joyned with beliefe, not onelyonly in God, but in his Prophets also; p. 304not that we are to put assiance in them, but to give credit to them as to the messengers of God, Ex. 14. 31. 2 Chron. 20. 20. The second act is of application, when believing truly that he is the Saviour of all that believe, I therefore believe that he is my Saviour: which is the act of that speciall faith, by which we are justified in our conscience, in which sense the phrase seemes to be used 1 Iohn. 5. 13. in the later clause, but in the first part of that verse in the former sense. so Iohn 20. 28, 29. Gal. 2. 20.

The third act is of affiance, that because I do believe not onelyonly that he is the Saviour of the world, but also my Saviour, therefore I rest upon him for salvation, and thus it seemeth to be used Iohn 14. 1. But this is not the act of faith, as it justifieth us before God, nor yet the proper act of the speciall faith, which doth justifie us in our conscience, but a fruit and consequent thereof. For if I truly believe that Christ is the Saviour of all that believe, then must I consequently believe that he is my Saviour, (for the generall alwayes includes the particulars) and if I doe truly believe that he is my Saviour, then shall I consequently put my trust in him for salvation. Or more plainly, to use his owne terms; he saith, that the proper act of p. 305faith, as it justifieth, consisteth in trust, or relyance upon the promise for our owne particular, when the soule dependeth wholly, or trusteth perfectly in the promise, for remission of sinnes, and for salvation, But say I, a man cannot at all, and much lesse wholly and perfectly trust in the promise to be performed to himselfe, unlesse he be first perswaded, and in some measure assured, that the promise doth belong unto himselfe, which perswasion is the act of speciall Faith. A man cannot be assured at all, that the promise belongeth to himselfe, unlesse he have the condition of the promise, which is a true justifying faith, for the promise is not made to all, but to those that truly believe, Therefore I must have a justifying Faith, which is the condition of the promise before I can be as…ured that the promise belongeth to me. I must be perswaded that it belongeth to me, before I can confidently trust that it shalbe performed to me.

But let us consider his testimonies. For he alleageth Iohn. 1. 12. Where to believe in CHRIST is the exposition of receiving Christ. Now we receive Christ, first, by assent, and then by application, whereof assiance is a consequent.

2. Rom. 10. 14. How shall they call upon p. 306him in whom they have not believed? where the phrase is used, as vers 11. whosoever believeth on him, shall not be ashamed, and that as the proofe of V. 9. 10, If thou shalt with thy mouth confesse the Lord Iesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.: For with the heart man believeth unto righteousnesse &c. for the scripture saith, whosoever believeth on him, &c. For foreign hee citeth, 1 Rom. 4. 5. he that believeth on him that justifieth the ungodly (as Abraham did) his Faith is counted righteousnesse. (vers. 5.) Now of Abraham it is said, that he believed God, (vers. 3.) foreign and it was counted to him for righteousnesse. 2. Act. 16. 31. Believe on the Lord Iesus, sayeth Paul to the Iaylour which he performed, vers. 34. foreign believing God. for he quoteth Eph. 1. 12. where the word is foreign who have before hoped in Christ, he might more truly have quoted, Mark. 1. 15 though against himselfe, foreign, believe the Gospel: and the like he might have alleaged for foreign Luk. 24. 25. slow of heart to believe foreign all that the Prophets have spoken.

His second argument is taken from the p. 307opposition of Faith to distrust or doubting; where as he confoundeth Faith and affiance so he confoundeth also doubting (which is opposite to Faith) and distrust which is opposed to affiance; betweene which there is a great difference; for doubting is not contrary to as…iance, but to assent; for to doubt is to with-hold the assent, the places which he quoteth, doe both concerne doubting Rom. 4. 20. Iam. 1. 6. in which sense the word foreign is often used in the Scriptures, (Matth. 21. …1. Mark. 12. 23. Act. 10. 20. 11. 12. Rom. 14. 23.) but never in the signification of distrust.

I deny not, but that distrust, and distrustfull feare are**Boeth. in Top. Ci…er. Re P…gnantia dicuntur contrariorum consequentia…adalterum contrariem relata. vigilare & dormi…e contraria … int, stertere a item et vigilare sunt rep…gnantia. repugnant to faith: but that proveth not faith to be affiance, but because affiance is a necessary consequent of Faith, hence it is, that distrustfull feare, which is want of affiance proceedeth from doubting, which is want of Faith, Matth. 8. 26. Why are ye fearefull Oye of litle Faith, Mark. 5. 36. feare not, onelyonly believe.

His third argument from 2 Tim 1. 12. I know whom I have believed, &c is to p. 308litle purpose; for although in the words following the Apostle saith, I am perswaded, that is, I believe, that he is able to keepe foreign, my depositum, or that which I have committed to his trust; yet this proveth not, that the verbe foreign, I have believed, implieth trust, unlesse he understand the words, as if the Apostle had said foreign I know to whom I have entrusted or concredited my selfe. But that is another use of the word, much differing from that which is in question, signifying as much as concrediting, or committing to ones trust, and is as wel attributed to God, as to man. Iohn 2. 23. 24. Many believed in Christ, to whom he would not, foreign entrust himselfe. And in this sense the word is sometimes used, both in the active voice with the dative of the person, and accusative of the thing, (Iohn. 2. 14.) as Luk. 16. 11. and also in the passive, and that also with the accusative of the thing. Rom. 3. 2. 1 Cor. 9. 17. Gal. 2. 7. 1 Tim 1. 11. Tit. 1. 3.

The seventh error, that there is no other justifying faith, but that by which we are justified in our conscience.

7. The seventh, which I take to be the originall of some other of his unsound opinions, that he holdeth no other justifying p. 309faith, but that whereby we are justified in the court of our conscience. For before God all the elect, as he teacheth, stand actually justi…ied before, and without faith; so indeed they doe before this faith, and so it is also true, that sanctification goeth before this justi…ication; and remission of sinnes before thi… saith▪ for how can a man be assured of that w…ich i… not?

The proper act of … f…ith by which we are justified in our Consci…nce (that is) as I understand it, assured in some measure of our justification, is, as he teacheth, to trust wholly and perfectly to the promise of forgivenesse of sinne and eternall life, for remission and Salvation. For by this faith as he teacheth, the Lord giveth us assurance of our justification by Christs righteous…esse, whereupon followeth peace of conscience, and that kind of …iducia, Which we call (saith he) assurance or full perswasion of the pardon of our sins, this is a fruit of the other …iducia or trusting to the promise it selfe, wherein standeth the proper act of justifying Faith. And it followes not alwayes presently, but after sometime, haply a long time, which he speaketh for the comfort of those, who doubt they have no faith, because they have not that full assurance.

Here divers things are to be misliked. 1. p. 310That he maketh affiance the proper act of justifying faith, which I have already disproved.

2. That he holdeth, that there may be a full affiance, whereby a man may wholly and perfectly trust to the promise, without the like assurance. But this is a manifest errour borrowed from the Papists; who hope well of the remission of sinnes, but dare not believe it. For this full affiance in trusting wholly and perfectly to the promise for the performance of it to a mans selfe, is that which the Apostle calleth foreign the assurance of hope, which ever presupposeth foreign foreign the assurance of faith, where, by the way, you may take notice of a threefold foreign mentioned in the Scriptures: the first is (1 Col. 2. 3.) foreign the assurance or full perswasion of understanding to the acknowledgement of the mystery of GOD, and the Father, and of Christ, this is the plerophory of assent, when a man understanding the mystery of the Gospel, giveth full assent thereto, that is true, and that Jesus the Sonne of the blessed Virgin, is the eternall Sonne of GOD, and the Saviour of all that truely believe in him. The second is foreign the p. 311assurance of faith, when thou applying the promise to they selfe, doest assuredly believe, not onelyonly that Christ is the Saviour of all that believe, but also that he is thy Saviour. The third is foreign the assurance of hope; when thou being fully perswaded, that Christ is not onelyonly the Saviour of the faithfull, but that he is also thy Saviour; doest assuredly trust and hope to be saved by him. Every one of these plerophories or assurances are infallible in their kind, nec falsum iis subesse potest: but this is absolutely to be understood of the first, the object whereof is the word of GOD, which is principium …idei foreign the second is not absolutely true, as a principle like the former, but as a conclusion is necessarily and infallibly true, concessis praemissis. For if this proposition be true, that Christ is the Saviour of all that truly believe (which is the undoubted word of GOD: and if this assumption be true also, but I through GODS mercy doe truly believe, (which is certainly true in all the faithfull:) then this conclusion cannot be false; therefore Christ is my Saviour; whereupon followeth the plerophory of hope; that seeing he is my Saviour, therefore I do assuredly hope for salvation by him.

p. 3123 That he maketh the assurance of Faith to be a consequent of that assurance of trust, which is nothing else but foreign the assurance of hope, the contrary whereof is true, for as hope is a consequent and fruit of Faith; so from the assurance of faith proceedeth the assurance of affiance and hope; and according to the measure and degree of that, is the measure and degree of this. Neither is it possible, that a man should have a full affiance wholly and perfectly to trust to the promise to …e performed to himselfe, who is not first fully assured, that the promise doth belong unto himselfe. And therefore it is but a cold comfort, to be given to a man distressed in Conscience, to tell him, that if he have affiance to trust wholly and perfectly to the promise for remission of sinne, he hath Faith, though he have not full assurance. But miserable comforters are they, who teach (as this man doth not) that where is not full assurance, there is no Faith. But if we desire, to minister true comfort to the distressed Conscience perplexed with doubtings concerning Faith; we must unteach these Doctrines, either that justifying Faith is an assurance of remission, and much lesse a full assurance; or that it is p. 313affiance, much lesse a full affiance, trusting wholly to the promise for the performance of it to a mans selfe; which cannot be had, unlesse thou hast the like assurance that the promise doth belong to thee. For indeed that faith, by which we are justified before GOD, is neither assurance properly, nor affiance, for assurance is the second degree of Faith, by which we are not justified before GOD, but in the Court of our own Conscience; and affiance is a fruit and consequent of both. Aske then the party distressed this question. Doest thou believe, that the promise of the Gospell concerning remission and salvation doth belong to thee? If thou dost, then thou hast assurance, that Christ is thy Saviour, and that by him thou hast remission, and that by him thou shalt be saved. If he cannot affirme, that he believeth the promise to belong unto him, never go about to perswade him, that he trusteth to the performance of the promise …nto himselfe. But aske him againe, dost thou truly believe, that Jesus the sonne of the blessed Virgin is the eternall sonne of GOD and Saviour of all that tr…y believe in him? If he say he doth so, …ll him then p. 314thou hast the condition of the promise, therefore thou maist, and thou must undoubtedly conclude, that he is thy Saviour, and that thou shalt be saved by him. If h… say, … doubteth, whether he doth truly believe, that Christ is the Saviour, because many say they believe, who do not truly believe. Aske him again, dost thou believe that in thy selfe and by nature thou art no better then a firebrand of hell, a vassall o… sinne and Sathan, subject to …ternall death and damnation? To this no doubt he will say▪ Yes, say then it seemeth you believe the sentence of the law concluding you under the curse, but do you not also believe the Gospell, that notwithstanding … guilt of your own Conscience accusing, and the sentence of the law condemning you, you shall be blessed, if you believe in Christ? This also, if he have any grace, he will confesse, as being the expresse Doctrine of the Gospell, aske him then, is there any oth…r me…n…s, whereby you may hope to be saved, but by Christ? He will say, he renounceth all other meanes, well then, you acknowledge (you may say) that in your selfe you are a wretched sinner, but yet notwithstanding by Christ you shall be happy▪ if you shall believe in him, tell me p. 315then, have not you earnestly desired to come out of that damnable estate, wherein you wer… by nature, and to be partaker of that happinesse, purchased by CHRIST for all that believe in him? He will say he hath, and that he hath often expressed this his desire by hearty prayer. But you believing (may you say) and desiring those things, have you not also resolved to acknowledge and professe CHRIST to be the onelyonly Saviour, and to rest upon him alone for salvation, renouncing all other meanes, and to acknowledge him to be your Lord, and therefore to obey him, and serve him, making conscience of all your wayes? All this have I done (will he say) and yet I have not assurance. But say I, if thou hast done all this, then thou hast a true justifying Faith, for to believe in Christ is to receive him: and tho… hast received him not onelyonly in thy judgement by a firme and lively assent, but also in thy heart and will, by an earnest desire and setled purpose of applycation, by which thou hast received him to be thy Saviour. Hereupon I inferre, that thou hast the condition of the promise, and therefore that the promise doth belong p. 316unto thee, and that thou believing truly, that Jesus is the Saviour of all that believe in him, he is thy Saviour, and therefore needest not, yea thou oughtest not to doubt of thy salvation, for by refusing to apply the promise to thy selfe, when thou hast the condition thereof, thou makest GOD a lyar. 1 John 5. 10. If thou wilt not believe me, yet believe the Apostle Paul, Rom. 10. 9, 10. If thou shalt confesse with thy mouth, the Lord Jesus, and shalt believe in thine heart, that GOD raised him from the dead, thou shalt be saved. For with the heart, man believeth unto righteousnesse, and with the mouth, confession is made to Salvation. Believe St. Iohn, whose first Epistle was written to this very purpose, that those who truly believe that Jesus Christ is the Saviour, might have assurance that he is their Saviour. 1 John 5. 13. For so he writeth in the same Chapter, vers. 1. Whosoever believeth that Iesus is the Christ, is borne of GOD, and vers. 5. Whatsoever is borne of GOD overcommeth the world, and this is the victory that overcommeth the World, even our Faith, who is he that overcommeth the World, but he that beli…veth that IESUS is the sonne p. 317of GOD? Believe our Saviour himself; For, if being asked with the Apostles what you thinke he is, thou shalt answer with St. Peter, Thou art the CHRIST the sonne of the living GOD, he will pronounce thee blessed. Matth. 16. 16. If for all this thou canst not gather assurance, know then, that the premises being granted, thou canst not but have assurance; unles…e thou wilt deny the conclusion, which cannot possibly be false, the premises being true.

But for thy better assurance, tell me, what you are to thinke of a man believing truly that Jesus is the Christ, yet in respect of his spirituall estate is so poore, that he is as it were a meere beggar, who having nothing of his owne, whereby he might hope to be saved, dependdeth wholly upon the mercies of GOD, and merits of Christ? Even as beggers, who having nothing of their owne, depend upon the Almes of well-disposed people, what thinke you of him, who believing that Christ is the Saviour, is not yet assured, that he is freed from that damnable estate wherein he is by nature, but mourneth in the sense and acknowledgement of his wofull condition, desiring p. 318to be freed from it? What thinke you of him, who truly believing that Jesus is the Christ, but not yet assured of his justification, doth therefore hunger and thirst after righteousnesse? Whatsoever you thinke of them, or whatsoever they be in their own sence, they are justified before GOD. And that I prove thus. Whosoever are blessed, are justified, and contrariwise, but all believers though they be beggers in Spirit, though they mourne, though they do but hunger and thirst after righteousnesse, are blessed by the testimony of our Saviour himselfe, Matth. 5. 3, 4. 6. Where directing his speech to them that believe, vers. 1, 2. Compared with Luke 6. 23, 21, 22. He saith, Bless…d are foreign the beggers in Spirit, blessed are they that mourn…, blessed are they that hunger and thirst after righteousnesse.

2. This assertion cannot stand with the ort…odo… doctrine of justification by faith. For that teacheth the justification of a sinner, or as the word signifyeth of an ungodly person before God, this justification is neither of an ungodly person, but of a man already justified before God, and also sanctified; neither is it before God, but in the court of conscience, that justification p. 319is an action of God, acquitting the sinner, and accepting of him as righteous by imputation of Christs righteousnesse▪ in this there is no such matter, in that we are taught, that by …aith a sinner doth receive remission of sinnes, and that he is to believe to that end, that he may obtaine pardon▪ and to the same end is both to repent of his sinne, and to sue for pardon, by this doctrine are taught, that a man hath his sinnes actually forgiven; not onelyonly before he believe or repent, or sue for pardon, but also before he commit them; there we are taught that a man is justified before God by faith; here that a man is justified … and without Faith; there we are taught, that faith doth justify, not as it is an habit or quality inherent, or as a part of inherent righteousnesse; but onelyonly as the hand receiving Christ; who is our righteousnesse, and is therefore said to justify, because the object which it receiveth, doth justify. But according to this new doctrine, faith doth neither justify, as the hand to receive Christ unto justification, not in respect of the object, but as a part of the generall habite of grace infused, not justifying a sinner before God by apprehension of Christs righteousnesse, but assuring the p. 320party already sanctified and justified of his justification and salvation: in that we are taught, that we are justified by faith alone, but in this, we are justified, that is, assured of justification, not onelyonly by faith, but by good workes, and all other meanes, by which we are to make our calling and election sure.

The eighth error, that assent is not the act of justifying faith.

8. The eighth, that faith, as it is an assent, doth not justifie; the contrary whereof (speaking of a true, lively and effectuall assent) I have fully, and (as I hope) sufficiently proved. But let us examine his proofes the first is this. The Act of justifying faith is supernaturall, Eph, 2. 8, this assent to the truth of the Gospell, concerning salvation by Christ, is not supernaturall. ergo. I deny the assumption, and affirme, that the true, lively, and effectuall assent is supernaturall, and cannot be had without the helpe of the holy Ghost, as being a proper work of the holy Ghost, when he doth regenerate any of us, No man can say, that Iesus is the Lord, (1 Cor. 12. 3.) but by the holy Ghost, And who knowes not, that it is the proper p. 321work of the holy Ghost in the ministery of the Gospell, to open the hearts of the elect, as he did the heart of Lydia. (Act. 16.) to assent unto the word? To use arguments to perswade the hearers to embrace the Gospell, and to receive Christ, may be the worke of the Minister; but to perswade the hearer thereunto, is the worke of the holy Ghost. Againe, that whereby we become the sonnes of God, is not a work of nature, but of the regenerating spirit, by this lively assent we become the sonnes of God. For, By this effectuall assent, as I have shewed, we receive CHRIST, But as many as received him, to them he gave this power to become the sonnes of God, (Iohn. 1. 12. 13.) even to them that believe o… his name, which are begotten or borne not of blood, nor of the will of the flesh, nor of the will of man, but of GOD. Would you therefore know who is borne of GOD? Whosoever believeth that Iesus is the Christ, (Iohn. 5. 1.) is borne of God.

But the assumption he proveth thus: Whatsoever the understanding by the onelyonly light of nature judgeth to be honest and good, that the will can desire or will by the onelyonly strength of Nature, But by the onelyonly light p. 322of nature the understanding judgeth that it is an honest thing to believe Gods authority revealing any thing unto us.

Therefore … will by th… onelyonly strength of nature …ay d…sir… this act of believing; and so cons…quently there is no need of grace to m…ve the Will … command the understanding.

If a…y man imagine, that this conclusion doth contradict mine assertion, affirming such an assent, as I have spoken of, to be …aith, he must understand, that I speake not of a ba… assent to whatsoever God revealeth unto us; but the assent must be …hus qualified. First it must be a willing or voluntary assent, For the understanding whereof, we must know, that what soever the understanding conceiveth and judgeth to be true and good, that the will doth receive as true and good; for the will is intellectus extensus, And such is the naturall harmony betweene the understanding and the will that as the will followeth the judgment and resolution of the practicke understanding; so the will having received for true and good, that which the understanding hath so conceived, the minde or the reasonable soule doth both assent to it as true, and approve it p. 323as good. So that the assent and approb… tion of the minde is an act both of the understanding and of the will. But how the will which naturally followeth the direction of the understanding, should (as he speaketh) command the understanding to assent or approve, I doe not conceive. But on the contrary, I suppos…, that the minde many times doth assen…, not onelyonly without the command, but also without the consent of the will: as namely, when the understanding of a man or devill, doth know a thing to be tru…, but doth not conceive it to be good, but hurtfull and pernicious to himselfe. That ther…, is a God who is the Iu…ge of the world, that this God is just, that he hath prepared hell for the wicked: the divells, and wicked men doe conceive and know to be true and because they cannot d…ny …, they doe acknowledge, and after a sort, assent unto …: but yet this truth they doe abhorre, and with horrour they doe believe it, Iam. 2. 19. The legion of … did know our Saviour CHRIST, and confesse him to …ee the Sonne o… Go… ▪ … c…me to torment them before their time, Mark 8▪ …. so that the wicked, bot… men and Ang…l… p. 324doe many times believe that, which they doe not willingly assent unto, but abhorre, and wish it were otherwise. But the faith of Gods children is a willing assent.

Secondly, it is a true, lively and effectuall assent. For in Divinity we are said to believe; and by Faith to know no more then we believe effectually, and know by a lively faith. Now where there is a true, lively, and effectuall faith, it worketh a disposition in us answerable to that which we believe and know. The wicked doe believe after a sort, that there is a God, that he is just, and good, that he is infinite in essence, power and wisdome, &c. that IESUS the Sonne of the blessed Virgin, is the Saviour of the world, &c. Yet none of all this doe they truely and effectuall believe. For if they did believe inded; that there is a GOD, they would not deny him in their deeds, behaveing themselves as if there were no God. If they did truly believe that he is good, yea goodnesse it selfe, they would love him; if just, they would feare him; if omnipresent, they would walke before him; if omnipotent or all-sufficient, they would either trust in him, o… feare him, if omniscient, they would not play p. 325the hypocrites before him. If they did truly believe, that IESUS is the Saviour, they would desire to be made partakers of his merits, they would be carefull to apply them to themselves, they would rest upon him for salvation, they would obey and serve him as their Lord, But he that saith he knoweth him, that is, believeth in him, and hath no desire nor care to keepe his commandements, (John 2. 1.) he is alyar (saith Sant Iohn) and there is no truth in him. That faith therefore, which is not lively and effectuall, but a dead faith, as Saint Iames calleth it, (Jam. 2. 10.) is no more to be accompted a true faith, then the carcase▪ or counterfeit of a man is a true man.

3. The formall object of this assent, as it justifieth, is not every truth reavled of God (though it believeth whatsoever God hath revealed in his word) but that onelyonly which foreign is called truth of God, (John 5. 33. 18 37. 1 Tim. 2. 4.) that is, the Gospell, which is the truth of GOD in CHRIST, or his truth concerning salvation by CHRIST. Now to give a willing, lively, and effectuall assent to his truth, farre exceedeth the strength of corrupted nature. John. 6. 44. Matt. 16. 16. 17.

p. 326These things thus premised, I come to his argumentation, and first to the proposition, which if it were universally true, as it is propounded (whatsoever the understanding by the onelyonly light of Nature judgeth to be honest; that the will can desire by the onelyonly strength of Nature) then might I as lawfully assume, and conclude thus, to the great comfont of the Pelagians and Arminians▪ (whom in divers other points he doth worthily,) But by the onelyonly light of nature the understanding judgeth it to be an honest and a good thing to believe in God and to obey him, to believe in him, I say, not onelyonly as true in his word, but also as faithfull in his promises; and consequently to trust in him, for the performance thereof; likewise to obey God commanding us any duety, as namely to turne unto him by unfained repentance▪ and to lay holde upon CHRIST by a true faith; therefore by the onelyonly strength of nature, the will may desire or will any of these acts; namely to turne unto God by unfained repentance, to lay hold upon CHRIST by a true faith to … unto God for the performance of his promises to us, which in his conceipt p. 327is the very act of Faith, as it justifieth.

I come to the assumption: where, I confesse, in a confused generality, the understanding, by the onelyonly light of …ature, judgeth it an honest and good thing to believe what God revealeth indefinitely, but when you come to the particular object of justifying Faith, viz. that IESUS CHRIST is the So…e of GOD, and Saviour of all that believe in him; this either they will deny to be revealed by GOD; as to the Jewes the preaching of CHRIST crucified was a stumbling block▪ (1 Cor. 1. 23.)▪ and to the Greekes foolishnesse: or if they doe give a kinde of assent unto it, yet they neither doe or can believe it by a lively and effectuall assent.

His second reason. That is no act of justifying faith which is f…nd in devils, hereticks, hypocrites and reprobases.

But this assent to divine revelations; because of GODS authority, is to be found in devils, hereticks, hypocrites, and repr… b…tes.

Therefore this assent is no act of justifying faith.

Answ. The proposition is not univ… sally p. 328true; for so much of faith as is found in the wicked, either men or Angels, is common to them with the faithfull and elect, and without it there can be no faith. If therefore justifying Faith doe assent to divine revelations, because of GODS authority, and there can be no justifying faith without this assent; then it followeth, that to assent is an act of justifying Faith.

But I answer to the assumption, that this assent (meaning a willing, lively, and effectuall assent to the truth of GOD in Christ) is not to be found in divels whose assent is not so much as willing, but with horrour, even to that which they abhor, as himselfe confesseth; not in hereticks, who, as they are hereticks, dissent from the truth. For though that assertion of the Papists, that any one act of infidelity bereaveth a man of faith, be wicked and desperate; yet this is true, that howsoever the proper object of faith, as it justifieth, is Christ: notwithstanding by the same faith by the which we are justified, we believe, not onelyonly all other articles of the Christian faith, but also whatsoever GOD hath revealed in his word: and whosoever doth refuse to believe p. 329whatsoever GOD hath revealed in his word, he hath not a true faith. Nor in hypocrites and reprobates, whose seeming faith is neither lively, nor true, but dead and counterfeit, not formata, but informis. Indeed this distinction of faith, that it is formata or informis, according to the meaning of the schoole-men and Papists is to be rejected, and that in two respects, first, because they propound it as a distinction of a true justifying faith, when as it is not possible, that that faith which wanteth his forme, and which is dead, and therefore hath not his true being, should justifie: neither is it possible, that that Faith should be foreign that is, effectuall, by an active efficacy, as namely to justifie, which is called actus secundus, which hath not the formall, foreign which is called actus primus. Secondly, because the Papists in this distinction imply, that Charity is the forme of faith, and as it were the soule thereof, which they seeme to ground on Iames 2. 26. For how can one habit be the forme of another, especially such an habite, as is the fruit and consequent of the other? For Charity which is the end of the law, (1 Tim. 1. 5.) proceedeth from faith unfayned. p. 330For when wee are by faith perswaded of GODS love towards us in Christ then are we moved to love GOD, and our neighbour for GODS sake, and the more we are assured of GODS love, the more is our heart inflamed with fervent love towards GOD, as I have shewed. And if the habit of Charity cannot be the forme of faith, then much lesse can good works, which are the outward fruits both of Faith and Charity; or as the Apostle speaketh of faith quae operatur per charitatem, which worketh by love, Gal. 5. 6.

Neither doth the Apostle St. Iames compare workes to the soule, but to the breath, as the word foreign (which is derived from foreign signifying to breath) doth properly signify, and so is used in many places, where it is called the Spirit of the mouth, and the Spirit of the nostrils, so that the meaning of St. Iames is, as the body without the breath is dead, even so Faith without good workes (which are as it were the breathing of a lively Faith) is dead. Not that ever it lived, but because it is without life; as many things are said p. 331to be blind which never saw, and dumb which never spake.

But howsoever this distinction in the Popish sence is to be rejected: yet it cannot be denyed, but that as knowledge is either literall▪ which is an idle knowledge swimming in the braine, but not working on the heart and Conscience; or Spirituall, which is a powerfull and operative knowledge: so faith, is …ither a true lively and effectuall, or else a counterfeit and a dead Faith, which some call a bare historicall Faith, answerable to the literall knowledge. The former is called by the Apostle foreign in divers places, and Gal. 5. 6. It is said to bee foreign …fficax, effectuall (as that prayer which availeth much, is called foreign Jam. 5. 16.) or effectually working, or active, having in it duplicent foreign a double act, both the first and the second, the first, which is as it were the form, wherby it truly is, and in respect whereof it may be called formata, which as Solomon speaketh of other graces, (Pro. 3. 21.) Tushijah, the very essence and entity, the soundnesse and integrity of it, in respect whereof it is called foreign p. 332foreign and this is the inward foreign whereby it liveth and is effectuall, having efficacy in it selfe. The other, which is actus secundus, whereby, it is lively, active, and effectuall, in bringing forth the acts and operations or the fruits and effects of Faith. In respect of the former, it is said to have root; whereby I understand that apprehensive and attractive power of Faith in apprehending and receiving Christ; in respect of the latter, it is said to be fruitfull and working by love; the latter, which is not unfained, is counterfeit, having neither roote, Luke 8. 13. Nor fruit, and therefore is, as St Iames saith, dead, (Jam. 2. 20. 26.) Now as the counterfeit of a man is not truely a man, though called by his name; so this counterfeit and dead Faith, which is the faith of hypocrites (though it have a name of faith) is not faith foreign indeed and truely, but aequivocè; and being not a true faith; is not Faith, for ens & verum convertuntur, and in this sence it may well be called informis.

That faith therefore which is common to devils, to hereticks, to hypocrites▪ and reprobates, is not true, but counterfeit; p. 333not lively, but dead; not formata, but informis.

And thus have I defended that necessary, and as I am perswaded most comfortable truth, which I delivered in the Discourse concerning the certainty of Salvation.

FINIS.

End of the text · George Downame, The Covenant of Grace (1647)