which being embraced by faith, doth leaven every faculty,1 and season it in such sort, as the several affections will readily move at the command of faith. When the Apostle separates faith and love, saying, If I had all faith, so that I could remove Mountains, and had not love, it profiteth me nothing: he speaks of that persuasion and confidence in the extraordinary promises of God, whereby the parties endued therewith, we•e enabled to do miracles. And the word, All, noteth manifestly the highest degree of doing miracles. That whereas some had faith to do some miracles, and not other some: the Apostle showeth, that if he had such a miraculous faith, that he could do all miracles, and have not love, it were nothing. This is clear, in that the Apostle reckoneth faith miraculous amongst the gifts of the Spirit, in the precedent Chapter: and by the example or instance of moving Mountains,2 which our Saviour noteth as a Master miracle amongst ⟨p. 50⟩others. He saith,3 If I had All knowledge, not understand ng i• simply and absolutely, of all kinds of knowledge, but of the gift of knowledge: and so by, All faith, he meaneth not all kinds of faith, but all faith of miracles. Universal propositions must be limited according to the subject matter, unless we will run into manifold absurdities. And that the faith he speaketh of was not fitly qualified to Justification, appeareth in this, that it did not command, but rather was subordinate to their vain-glorious humour. Look as their confidence was greater in the power and extraordinary promises of God, the more were they puffed up, boasting in themselves, insulting over their brethren: whereas, if their affiance had been well settled upon the mercy of God in Christ, and had rightly spread it self to the several branches of holy truth, it would have inclined, yea, constrained them to serve one another in love, and bend their gifts to the edification of their brethren, which, whilst they do not, but rather turn their gifts to the service of their lusts, and the dishonour of God, it is evident, they believed not unto righteousness.
which being embraced by faith, doth leauen euery facultie,1 and season it in such sort, as the seuerall affections will readily moue at the command of faith. When the Apostle seperates faith and loue, saying, If I had all faith, so that I could remoue Mountaines, and had not loue, it profiteth me nothing: hee speakes of that perswasion and confidence in the extraordinarie promises of God, whereby the parties endued therewith, we•e inabled to doe miracles. And the word, All, noteth manifestly the highest degree of doing miracles. That whereas some had faith to doe some miracles, and not other some: the Apostle sheweth, that if he had such a miraculous faith, that hee could doe all miracles, and haue not loue, it were nothing. This is cleare, in that the Apostle reckoneth faith miraculous amongst the gifts of the Spirit, in the precedent Chapter: and by the example or instance of mouing Mountaines,2 which our Sauiour noteth as a Master miracle amongst ⟨p. 50⟩others. He saith,3 If I had All knowledge, not vnderstand ng i• simply and absolutely, of all kindes of knowledge, but of the gift of knowledge: and so by, All faith, he meaneth not all kinds of faith, but all faith of miracles. Vniuersall propositions must bee limited according to the subiect matter, vnlesse we will runne into manifold absurdities. And that the faith he speaketh of was not fitly qualified to Iustification, appeareth in this, that it did not command, but rather was subordinate to their vain-glorious humour. Looke as their confidence was greater in the power and extraordinarie promises of God, the more were they puffed vp, boasting in themselues, insulting ouer their brethren: whereas, if their affiance had beene well setled vpon the mercie of God in Christ, and had rightly spread it selfe to the seuerall branches of holy truth, it would haue inclined, yea, constrained them to serue one another in loue, and bend their gifts to the edification of their brethren, which, whilest they doe not, but rather turne their gifts to the seruice of their lusts, and the dishonour of God, it is euident, they belieued not vnto righteousnesse.
- 1Popish Objections prevented. 1. Cor. 13.2. Bellar. de Justif. lib. 1. cap. 15. Rhem. annot. in 1. Cor. 13.2.Popish Obiections preuented. 1. Cor. 13.2. Bellar. de Iustif. lib. 1. cap. 15. Rhem. annot. in 1. Cor. 13.2.
- 21 Cor. 12.9.
- 31 Cor. 13.2. Math. 7.20. Luke 17.6. Bellar. de Justif. lib. 1. cap. 5. Sect. deinde.1 Cor. 13.2. Math. 7.20. Luke 17.6. Bellar. de Iustif. lib. 1. cap. 5. Sect. deinde.
