Lastly, Therefore is God the ground of our trusting, Because he is only 1Almighty and Omnipotent, able to do of himself whatsoever he hath promised. For though we had Gods promise to do such things for us, yet if he had not the supreme power to order and work all things when he pleaseth, but were subordinate to some higher power, then we could not trust in him. Hence we justly charge the Papists with Idolatry for trusting in the Virgin Mary, whom they call their hope in prayer, as also in the other Saints. For although they would elude by a distinction of trusting in one, as the primary efficient cause, and in one as a secondary and instrumental cause, in which latter sense they only trust in the Saints, as they would persuade us; yet that is against the very nature of divine trust, which must have for its object only, that which is supreme and omnipotent. So that unless they will distinguish of a primary God, and a secondary God, they cannot so distinguish about trusting in the same manner. Even as it is with the other act of faith, as it giveth a divine assent to any truth. The Schoolmen generally say, That the Ratio formalis fidei, is, Revelatio Divina, and Suprema veritas. So that we cannot with a Divine Faith believe upon any thing, but a Divine Testimony. Thus it is in this other act of faith, which we call trusting. It must be a Divine Promise, a Divine Power, else we cannot put this holy and divine trust in it. As therefore the Psalmist said, Some put their trust in their horses, some in chariots, but we will trust in the Name of the Lord, Psal. 20. 7. Thus let us; Some trust in Angels, some in Saints, some in great men, in wise men; but we will trust in the Lord. From hence also it is, that we do clearly confute the Socinian, who denieth the Eternal Deity of Christ. For if Christ were not God, if he were only the best of creatures, yet as a creature, it would be unlawful to trust in him, we should be guilty of great Idolatry to put confidence in him. Now it is plainly a duty to trust in Christ, as well as in God the Father, Romans 15. 12. Though the root of Jesse, yet in him shall the Gentiles trust; and that is, because he is not a mere man, but God as well as man. Ephesians 1. 12. So they are called, The first fruits of Achaia, who first trusted in Christ.
Lastly, Therefore is God the ground of our trusting, Because he is onely 1Almighty and Omnipotent, able to doe of himself whatsoever he hath promised. For though we had Gods promise to doe such things for us, yet if he had not the supreame power to order and worke all things when he pleaseth, but were subordinate to some higher power, then we could not trust in him. Hence we justly charge the Papists with Idolatry for trusting in the Virgin Mary, whom they call their hope in prayer, as also in the other Saints. For although they would elude by a distinction of trusting in one, as the primary efficient cause, and in one as a secondary and instrumental cause, in which latter sense they onely trust in the Saints, as they would perswade us; yet that is against the very nature of divine trust, which must have for its object onely, that which is supreame and omnipotent. So that unlesse they will distinguish of a primary God, and a secondary God, they cannot so distinguish about trusting in the same manner. Even as it is with the other act of faith, as it giveth a divine assent to any truth. The Schoolmen generally say, That the Ratio formalis fidei, is, Revelatio Divina, and Suprema veritas. So that we cannot with a Divine Faith believe upon any thing, but a Divine Testimony. Thus it is in this other act of faith, which we call trusting. It must be a Divine Promise, a Divine Power, else we cannot put this holy and divine trust in it. As therefore the Psalmist said, Some put their trust in their horses, some in chariots, but we will trust in the Name of the Lord, Psal. 20. 7. Thus let us; Some trust in Angels, some in Saints, some in great men, in wise men; but we will trust in the Lord. From hence also it is, that we do clearly confute the Socinian, who denieth the Eternal Deity of Christ. For if Christ were not God, if he were onely the best of creatures, yet as a creature, it would be unlawfull to trust in him, we should be guilty of great Idolatry to put confidence in him. Now it is plainly a duty to trust in Christ, as well as in God the Father, Romans 15. 12. Though the root of Jesse, yet in him shall the Gentiles trust; and that is, because he is not a meer man, but God as well as man. Ephesians 1. 12. So they are called, The first fruits of Achaia, who first trusted in Christ.
- 13. As he is omnipotent.
