CHAP. II. Of the Definition of faith required to salvation, among the Papists.
BY the Doctrine of the Papists, it shall evidently appeare, that all the faith, which they require, to the iustifying of a sinner, is, that hee firmely assent to the truth of the Word of God; provided, hee beleeve it to bee true, not because by evidence of reason he discernes it is true, and understands well enough how it may bee true; but upon the bare authority of God onely, who hath revealed and written it.
Now because I will doe them no wrong, therefore will I cite their owne words; and because it will bee tedious to alledge many testimonies, therefore will I content my selfe with one, which is the Definition of Bellarmine, a learned Clarke, a valiant Champion, and a Car∣dinall Pillar of the Church of Rome: his words are these:
Page 116Faith is onely a firme and certaine as∣sent [§ 1] to all those things, which God hath propounded to be beleeved.*
And lest this might be thought to be but one Doctors opinion; therefore let us heare what a Popish Councell of Doctors say of the point. The Councell of Trent requires no more, but To be∣leeve to be true,* all things which are from God revealed and promised: by which words, All things that God hath propounded to be beleeved, and that are re∣vealed and promised, are meant, not onely all things which are contained in the written Word, called the holy Scrip∣tures, as Bellarmine expounds himselfe in the booke before named, pag. 742. & 731. but more, even all things which are preserved in the Church, by universall, apostolicall Traditions, and which are deter∣mined in generall and particular Councels, being confirmed by the Sea-apostolike; and which are defined or concluded by the Bishop of Rome, as he is Bishop, as it is expoun∣ded by another Iesuite.*
For the confutation of this Popish opinion, of the nature of their iustify∣ing [§ 7] faith, I will bring but two Argu∣ments, whereof the first is this.
I. ARGVMENT.
All the faith required of Christians to iustifi∣cation, is not onely an assent to the truth of all his Word, because God requires more of them then this; namely, to beleeve in Christ, or to trust to the merits of his death and obedience.
The Reason is good, if I can make good these three Propositions whereon it is grounded, namely, First, that be∣leefe or trust in Christ is faith. Second∣ly, that God requires this trust in Christ, of those that are to be iustified. And thirdly, that trust in Christ for sal∣vation, is more, then onely an assent to the truth of the Word of God, yea though it be the Gospell.
1. That beleefe in Christ is faith, is plaine, not onely by the notation of the word, in that to beleeve, 〈 in non-Latin alphabet 〉, comes of 〈 in non-Latin alphabet 〉, which is Faith; but also, because to beleeve, or trust in, or upon Christ, is called Faith, Rom. 4.5. Gal. 2.16. & 3.6, 7.22. Act. 15.9, 11.
2. That God requires trust in Christ, which is, resting and relying on his me∣rits for salvation of them that shall bee saved, needes no proofe here; because Page 118 it hath beene largely declared, in the ex∣position of my Definition of a saving faith, to which I referre you.
3. And that trusting in Christ, or trusting to him, or putting trust and confidence in him, is more then assen∣ting to the truth of the Gospel, I prove thus: Trusting to a man is more, then beleeving that he saith true; therefore trusting to Christ, is more then belee∣ving the truth of Gods Word delive∣red by Christ. The reason is good, be∣cause trusting, is one and the same acti∣on in nature, whatsoever the obiect of our trust be; and beleeving the truth of any saying, is one and the same in kind, whatsoever the saying be, that is belee∣ved.
And that trusting a man, is more then beleeving he saith true, shall be evident by this reason; namely, because to assent to the truth of a mans word, or to be∣leeve hee saith true, is a faith that is common to any speech he utters, be it a truth, or a lye; a promise or a threat∣ning: but to trust a man, is a faith that is proper to that speech which is a pro∣mise onely. For example: if I tell my neighbour, that I went from London to Dover in one day; and returned home Page 119 to London againe the next; he may be∣leeve I said true, and assent to the truth of my speech with one kind of faith, and hee may perswade himselfe I said truly, and that I did as I said: But if I say to him, that to morrow (God wil∣ling) I will give you a piece of gold of twenty shillings, to buy you a Bible: in this case he may doe more, then onely beleeve I said true, or barely assent to the truth of my promise; for hee may trust unto me, and expect to receive it from me, and come to mee the day ap∣pointed, to demand it, according to my promise. So that trusting in Christ be∣ing required to iustification, as well as beleeving the truth of the Word; and trusting in Christ being more then as∣senting to the truth of Gods Word; it must follow then, that the Popish De∣finition of faith is unsound; which re∣quires no trust in Christ at all, but only an assent of the truth of all things con∣tained in the Word of God. For the further confutation whereof, this shall be my second Argument.
II. ARGVMENT.
All the faith that God requires of Christi∣ans, vnto iustification, is not onely an assent Page 120 to the truth of Gods Word, because all the faith that he required of his people Israel for the obtaining of lesser benefits, even tempo∣rall deliverances, and blessings, was not on∣ly an assent to the truth of Gods promise, but a trusting in Gods power, goodnesse, truth, and mercy, for the obtaining of good things promised.
The Reason is good, because greater benefits, viz. heavenly and spirituall, are more excellent then lesser, viz. earthly and temporall: therefore are they not so easily obtained as they; and therefore for the obtaining of them, the Lord requires at least as much (if not more) faith, as for the obtaining of the other.
And that all the faith which God re∣quired of the Israelites, for the obtai∣ning of temporall blessings and delive∣rances, was not onely an assent to the truth of his Word, is plaine, because he required of them a trust in his power, truth, goodnesse, and mercy, as may ea∣sily appeare by the 1 Chro 20.20. where Iehosaphat exhorts the people, not onely to beleeve the Prophets of the Lord; that is, not onely to assent to the truth of the doctrine of their Prophesies, but also, to Page 121 trust in the Lord their God, that so they may be established and prosper: as also by 1. Chron. 5.20 where the Lord ren∣ders the reason, why his people Israel were not overcome in battel of the Ha∣garites and others, but that they rather were delivered into the Israelites hands; and the reason is, because they prayed to God, & put trust in him: which yet may be further cleared, in that where the Lord renders a reason, why his wrath fell upon his people Israel; the reason was, because they beleeved not in God, and trusted not in his salvation.* So that trusting in God, and beleeving in him, being required of his people, for the obtaining of temporall blessings, as wel as beleeving the truth of his Word; spirituall and heavenly blessings, requi∣ring as much faith for the obtaining of them, as temporall; and trusting in God or Christ being more faith, then belee∣ving the truth of the Word: It must needs follow, that the Popish definition of faith must needs be unsound, which requires not to the obtaining of iustifi∣cation, that faith which is trust in Christ, but onely an assent to the truth of the Word of God, which is an histo∣ricall faith.
Page 122This I thinke is enough to have alled∣ged in confutation of the Definition of a saving faith, as it is taught in the Church of Rome. Other reasons I could bring against others, (if any other but Papists were in this point of this opini∣on with them) to prove, that a saving faith is not onely an assent to the truth of the Word of God; as namely, because if it were, then 1. reprobates and de∣uils,* that never shall be saved, may have a saving faith; for they may assent to the truth of the Word, and beleeve the Gospel. 2. Then an historicall faith, and a saving faith, should bee all one, which hath beene contradicted by ma∣ny Divines, ancient, and moderne, that have distinguished faith into 3. kindes; an historicall, a miraculous, and a sa∣ving Faith: but because I intend here a confutation of the Papists onely; and I know these reasons would not be suffi∣cient to confute them, who thinke, that reprobates may have any faith, and yet be damned; and who will yeeld no such distinctions: therefore will I omit the further proofe and prosecution of those Arguments, and onely content my selfe with the two, that I have formerly produced, as beeing sufficient (in my Page 123 iudgement) to confute the Popish opi∣nion, concerning the nature of their faith, which they require of all Catho∣likes to salvation.
But because they endevour to main∣taine their opinion by colour of Scrip∣ture, which seemes to countenance it, therefore will it not bee needlesse alto∣gether, to say a little in answer of their Arguments, specially the chiefest of them, and the rather, because hereby the truth of that I have said, will be further cleered, the Reader more fully satisfied, and the Adversarie (if hee will reade and beleeue) more soundly convinced.
The Arguments alledged by the Pa∣pists in defence of their Definition of their saving faith, are many: but the chiefest of them are these foure: which being fully answered, the rest will not deserve any labour about the confuting of them.
A saving faith, or all the faith that God requires to iustification, is onely an assent to the truth of the Word. 1.* because it is only in the understanding, Heb. 11.1. 2. Because Abrahams faith was this assent, Rom. 4.1. 3. Because e∣verlasting life is promised to this faith, Ioh. 21.31. 4. and lastly, because the Page 124 miracles which Christ and the Apostles did, were all wrought for the confir∣mation of this faith, Mar. 16.16. to the 20.
To these Arguments I meane to an∣swere generally and particularly: but briefely in both kindes.
*The generall answere is this: that neither of the foure Arguments doe proue that for which they are alledged. For the point to bee prooved is, that all the faith that God requires of men to iustification, is onely an assent to the truth of the Word: but the proofe only is, that God requires of them that are to bee iustified, that they beleeve his Word, or assent to the truth thereof, which I never denyed. Now who knowes not that there is a maine diffe∣rence, betwixt these two sayings? God requires assent, and al that God requires is assent? If any man can or will direct∣ly conclude out of any of the places al∣ledged, or any other the point in questi∣on, I will yeeld the cause: in the meane time they are insufficient. For though it be true that the faith spoken of in the foure Texts alledged, be a saving faith, and that the beleeving there spoken of, were onely an assent to the truth of the Page 125 Word: Yet all is to little purpose for them, as long as God requires more faith then this, in other places of Scrip∣ture; namely, beleeving in Christ; which I have proved to be faith, as well as as∣sent to the truth of the Word of God, and to be more faith then it, except we shall say, that that which God requires in one place of Scripture, is not as ne∣cessary to iustification, as that which he requires in another, or that God is bound to set downe in every place of Scripture, where he speakes of the du∣ties requisire to iustification, all the du∣ties, and all the faith therevnto requi∣site; which no reasonable man can ima∣gine to be true.
1. OBIECTION answered, particularly taken from Heb. 11.1, 3.
Touching the particular answere, to [§ 5] each Argument of the Papists, I say,* that the 1. is insufficient; because in the Text alledged, he doth neither speake of the whole nature of faith, fully in every kind, and of every act thereof, requisite to iustification: neither doth he say that every kinde of faith, or every act, of e∣very kinde of faith, is in the under∣standing onely. That the Text alled∣ged, Page 126 speakes not fully of the whole na∣ture of faith in every kinde, and of eve∣ry act of faith requisite to iustification, is plaine by this: because it mentions not, trust or beliefe in Christ, which I have formerly proved to be faith, and to bee required of all those that shall bee iusti∣fied.
Indeed in other places of the Chap∣ter, hee speakes of it by implication, as verse 5, 6, 8, 9, 10. but not in the Text alledged; because the Text speakes on∣ly of that faith which is in the under∣standing, namely, an historicall faith, whereby wee beleeve the truth of the Word, concerning the Creation of the world of nothing, ver. 3. and of that faith which convinceth our understanding of the truth of those things, of wch we can see no reason how they should be so, ver. 1. But the act of faith, which is trust in Christ, is in the heart, will, and affecti∣ons. Which I prove by these texts of Scripture, and Reasons.
1. Because that faith must needs bee in our hearts, whereby Christ dwels in our hearts:* but Christ dwels in our hearts by faith in him.
2. That faith must needs bee in our hearts, by which with our hearts wee Page 127 beleeve unto righteousnesse; but with our hearts wee beleeve in him unto righ∣teousnesse.*
3. That faith must needs bee in our hearts, by which we draw neere with a true heart, to the throne of grace: but by full assurance of Faith, wee draw neere with a true heart to the Throne of grace.*
4. To beleeve in Christ, is to goe to Christ, or to seeke to him for salvation:* but to goe to Christ, or to seeke to him to bee saved, belongs to the heart, will and affections, by reason of the good∣nesse of the thing, which is salvation, which drawes our hearts and affections to desire and seeke for it.
5. Because to beleeve in Christ for salvation, is fiducia in Christo, or Christum, that is, a trusting in Christ, or putting confidence in him, a resting or relying upon him with all our hearts for salua∣tion, as hath beene shewed in the ope∣ning of my Definition of a saving faith: but fiducia in Christo, or Christum: that is, trust in Christ, is in the heart, will, and affections,* by the confession of Bellarmine himselfe.
And that the Apostle in the Text al∣ledged, doth not affirme that euery kind of faith, and every act of every kinde of Page 128 faith, is in the understanding onely, as is plaine; because the word, only, is neither in the Letter, nor sense of the Text. Indeed one kinde of faith, and one act of faith whereof he speakes, verse 3.1. is in the understanding onely; but nei∣ther is that all the faith which God re∣quires to iustification, as hath beene shewed by two Arguments before (for that is but an Historicall faith, and God requires more then an Historicall faith to iustification) nor will it follow, that therefore all and every kinde of faith, and every act of faith, must bee in the understanding onely, because that is. For though that faith which onely hath truth for the obiect of it, and which onely lookes to the truth of the Word, (which assent to the truth of the Word as an Historicall faith doth) be onely in the understanding; because the faculty of iudging, and after iudgement, of as∣senting to the truth of any word or speech of God or man, belongs to the understanding onely: yet that faith which hath for the obiect of it, not one∣ly the truth of the promise of the Gos∣pell, but the person of the Sonne of God to rest vpon, for so good and excellent a thing as is grace and glory: (Which Page 129 faith in Christ, or a saving faith hath) may for al that be, & doubtlesse is, in the heart, will and affections: so that, either the Papists must deny fiduciam in Christo, that is, trust in Christ, to bee a kinde of faith, (wch I have formerly disproved:) & to be in the will (which is confest by Bellarmine himself) or they must acknow∣ledge that S. Paul speakes not of all,* & e∣very kinde of faith, and of every act of faith, requisite to iustification; wch to doe, is in effect to professe plainely, that they cannot soundly conclude from the Text in the Hebrewes, that all the faith wch God requires unto iustification, is only an assent to the truth of the Word, because all & every kinde of faith is not in the understanding onely. For though that faith, which is an assent to the truth, be in the understanding only, be∣cause euery assent to the truth is the un∣derstanding only: Yet that faith which is more, then an assent to the truth, name∣ly, a trusting, resting, and relying vpon Christ, with all the heart for salvation, may be, & certainly is in the will, heart and affections, because trusting, resting, reying and depending on God, is in the heart, will and affections. And so much for a more particular answere to Page 130 the first Argument of the Papists, wher∣by they would proue, that all the faith required of Christians to iustification, is onely an assent to the truth of the Word. The second followes.
[§ 6] 2. OBIECTION answered. From Rom. 4.3.
The second Argument likewise doth not prooue the point in question; be∣cause though Abraham were the father of the faithfull; and Paul say, Abraham credidit Deo, which they translate, Abra∣ham beleeved God, as if his faith were no∣thing else, but an assenting to the truth of his promise: Yet will not their tran∣slation proue the point, namely, that all the faith which God requires of those that shall be saved, is onely an assent to the truth of the Word; because those words, Abraham credidit Deo, are to be understood not onely of his beleeving the truth of Gods promise: but of his trusting to God for the performance of his promise, though hee saw no likeli∣hood thereof.
This I prooue: first, because those words, Abraham credidit Deo, are ex∣pounded in the fifth verse, by beleeving or trusting vpon him that iustifieth the ungodly, Page 131 and trusting vpon God, is more then bare beleeving the truth of his Word, as hath beene proved before. Secondly, because the same Apostle speaking of Abrahams faith in the same Chapter, saith, that he was strong in the faith, and gaue glory to God, beeing fully assured that what he had promised, hee was able to per∣forme, 20.21. yea, that hee beleeved in hope against hope, verse 18. Thirdly, be∣cause in the Epistle to the Hebrewes, the Apostle speaking of Abrahams faith,* saith, when he had patiently endured, he obtai∣ned the promise, & by faith and patience inhe∣rited them. All which shew plainely, that Abrahams faith was more then a bare beleeving that God said true, or an as∣senting to the truth of Gods promise.
And that the exposition of the words, credidit Deo, that is, trusted God, or rested vpon him, with waiting pati∣ently for the obtaining of the blessing promised, may not seem strange, I proue it, not onely by the same sense of the same word in Heathen Authors,* as where the Poet saith: Trust not the common people, the multitude is vari∣able or uncertaine, that is, not to bee trusted, but also by the use thereof in the same sense, of trusting, or putting Page 12 one in trust in the Holy Scriptures, as where Paul saith, I know whom I haue tru∣sted,* and I am perswaded, that hee is able to keepe that which I have committed unto him against that day.
I acknowledge the same word or Verbe, with the same Case, namely, the Datiue doth signify to belieue, one saith true; as Mar. 16.13. Ioh. 2.22. & 5.46.47. Act. 8.12. & 24.14. Rom. 10.16. but it doth not alwaies signifie that, and no more: for it sometimes signifies to trust one, or put one in trust, or to com∣mit to ones trust, as Ro. 3.3. 1. Tim. 1.11. 2. Tim. 3.14. which is more then onely beleeving, one saith true, or assenting to the truth of his saying.
So that Abrahams saving faith being a trusting, resting, or relying on Gods power, truth and goodnesse for a bles∣sing in his seede, and trusting, resting or relying on God, beeing more then bare beleeving, he saith true; therefore can∣not that Text in the Epistle to the Romanes proue a saving Faith, to be onely a beleeving, GOD saith true in all his Word, or an assent to the truth of his Word.
3. OBIECTION answered: From [§ 7] Ioh. 20.31.
In the third, place where they urge that all the Faith which God requires of Christians to salvation, is onely an assent to the truth of the Word, because eternall life is promised to this faith, I say the reason is not good. 1.* Because eternall life is promised to faith in Christ; and faith in Christ, is more then assent to the truth of the Word, as hath beene proved before. 2. Because eter∣nall life is promised to the knowing of Christ; yet can no man thence conclude,* that all the faith which God requires of Christians, is onely knowing of Christ; for then what should become of ac∣knowledging Christ, or assenting to the truth of his Doctrine, which is more then knowing him or his Doctrine? Thirdly, the end of the beleeving spo∣ken of in the Text, is to haue life in Christs name, and the meanes to attaine life by Christs name or merits, is to beleeue in it,* or to rest upon them: therefore do I thinke that the beleeving there spoken off, may as well bee applyed to the name of Christ, as to the word written: to the end, that by beleeuing the Word writ∣ten, Page 134 wee may come to beleeve in the name of Christ; and by beleeving in his name, or trusting in his merits, we may haue life thereby.
[§ 8] 4. OBIECTION answered.
The last Argument, whereby the Pa∣pists would proue, that all the faith re∣quired of Christians to salvation, is only an assent to the truth of the Word, 〈◊〉 beleeving the truth of the Word, is, because all the miracles which Christ and his Apostles did, were done for the confirmation of this faith.
This is to as little purpose, as the for∣mer; except it could bee prooved, that miracles were onely wrought, for the confirmation of that faith, which is a beliefe of the truth of the Gospell; and not at all, of that, which is trust in Christ: which is contradicted evident∣ly by these places of Scripture, Mar. 16.16.20. Ioh. 2.23. & 7.31. & 10.37, 38, 42. & 12.37.
I acknowledge that miracles were wrought, to the end men might be the more settled in their perswasion of the truth of the doctrine of the Gospel: but I deny that they were wrought, for the confirmation of that faith onely. And Page 135 my reason is, not onely because the for∣mer places gainesay it; but also because even reason doth contradict it. For if a saving faith, or faith in Christ, be more excellent and necessary, then an histori∣call faith, which is a beleefe of the Go∣spell, as hath beene proved before: If the one have need to bee confirmed as well as the other, and miracles were a∣ble to confirme one, as well as another; I see no reason, why miracles should not be wrought, for the strengthening of the one, as well as of the other;* see∣ing strengthening of our faith is the way to continuance in it; and continu∣ance in it, the way to obtaine the crowne of it.
To conclude then my answere to these obiections; I pray it may be con∣sidered and remembred, that I acknow∣ledge that in some places of Scripture, a sauing faith is called knowing of God or Christ;* sometimes it is expressed by knowing and beleeuing the truth; sometime by acknowledging the truth; yea sometime it is described by bare beleeuing,* as Iohn 1.7. compared with Acts 19.4. yet this is not therefore done, because euery one of these phrases doe of themselues, in Grammar-Construction, sufficiently Page 136 and fully declare the whole nature of a saving faith: for then what should be∣come of beleeuing in Christ; into, and vpon Christ, or trusting to him for sal∣uation, which are often spoken of in the Scripture, as well as they, and doe signifie more then bare beleeving, knowing or acknowledging the truth of the Gospel.
But I take the reason hereof to bee, either because the circumstances of the place, where a saving faith is described, by such phrases, doe evidently shew, that the holy Ghost in a Theologicall sense speakes of it, and of those that have it: or because they who have a saving faith, must know God and Christ; they must beleeve and acknow∣ledge the truth of the Word, as well as beleeve in Christ, if ever they will be saved; yea, they must first know God and Christ, they must first beleeve and acknowledge the truth of the Gospel, before they will beleeve in Christ to salvation, according to the Gospel: or else because it was a great matter in those dayes, to beleeve the Gospell, which was a stumbling blocke to the Iewes, and foolishnesse to the gentiles.*
For the doctrine of the Gospel was a Page 137 new doctrine, and therefore it was a strange matter, in those dayes,* for peo∣ple to beleeve that, of which there was no ground at all in nature. And there∣fore no marvell, if the holy Ghost doe sometime describe a saving faith by these; namely, bare knowing, belee∣ving, and acknowledging Christ and the Gospel; specially, seeing all they that are to be saved, are to have this faith, as well as the other; and this faith which is but an assent to the truth of the Word, before that faith which is a trust in Christ for salvation; wherein notwithstanding there can be no incon∣venience, nor untruth, seeing (as hath beene said often) the holy Scripture, that speakes but so much of the nature of faith in some places, doth say more of it in other, to the end no man may be deceived in the understanding of the nature of it, if hee take paines to com∣pare one place with another.
