wee affirme that for that other generall faith in assenting to the truth of divine things because of Gods authority this faith as he had when hee was a Catholike so hee still hath it in part now he is an Hereticke and by the same faith he beleeved matters of Religion before his Heresie by the same he beleeves them afterward And those that are Heretickes indeed or such whom wee stile by that name let them bee asked why they beleeve such and such points of religion they 'le answer truly and resolutely they beleeve them because of Gods authoritie that hath revealed them in his Word and for such things wherein they dissent could they be perswaded the Scripture did teach the contrary they would for the same authority sake beleeve the contrary The Iesuite is yet urgent upon us and tells us that no Calvinist or Lutheran beleeves Gods authority but doubts of it Wee tell him againe that 's a foule slander and more than hee can make good yes that he will by a distinction too Gods authority considered Abstractivè in it selfe so indeed we doubt not of But Gods authoritie considered practicé in respect of the Church as it is proposed unto us by the Pastors of the Church so we doubt of it because wee admit not the judgement of the Church but follow our owne phantasie ibid. § 7. To this we answer that we passe very little to be judged Infidells upon such a ground because wee call in question the supposed infallibility and authority of the Romish Church We finde in Scriptures no such straight relation betweene her authority and Gods authority that if wee call hers in question wee must needs doubt of his Wee doubt not of the authority of Scriptures but we denie that the Romish Church hath any infallible authority of judging and interpreting them No one man nor all men ought to usurpe such authority over our faith And let the truth be judge who be the greater Insidells Calvinists and Lutherans that beleeve the Scriptures authority for its owne sake or popish Catholikes that will not beleeve but for mans saying Thus you have this second reason somewhat largely that Faith which our Adversaries call Iustifying is in Divells and ungodly men therefore it is not that justifying faith which the Scriptures speake of and appropriate unto the Elect Tit. 1. 1. Here it is but a vaine shift our Adversaries make to runne unto that poore distinction of Fides Formata and Informis namely that Faith may exist two wayes 1. Vt est conjuncta cum charitate ut in homine iusto and then Faith is called formata viva because Charity is Vita animae In this case Faith can Elicere operationes vitales seu aeternae vitae moritorias Gal. 5. 6. Faith worketh by Charity 2. Vt est separata à charitate quod fit in homine peccatore qui amissa per peccatum mortale charitate retinet fidem quamdin Catholicus est This Faith is called Informis mortuâ— nec potest habere operationes vitales seu meritorias Iam. 2. 17. Faith if it have no workes is dead in it selfe and ver 26. as the body without the spirit c. Becan tom 3. cap. 10. § 4. 5. 6. Thus they would have the quality and proper act of justifying Faith to be in reprobate men and divells but yet it doth them no good because t is without Charity Faith without Workes may be in its nature justifying Faith because t is an assent to the articles of Religion upon Gods authority but yet it justifies not because t is without workes Hereunto we reply that in this distinction there is not a syllable of sound doctrine nor yet of reasonable sense Thus much we grant that there is according to St. Iames. a kinde of â—aith without Workes namely a generall assent unto the truth of divine things but we denie that this kinde of Faith is for the substance one and the same with that Faith which is properly called Iustifying Faith without workes is of one kinde Faith with workes is of another not onely in regard of consequent because one hath workes the other hath not but in regard of their proper nature because the quality and acts of the one differ from the quality and acts of the other Wherefore in vaine doe they tell us that the same Faith is sometime with sometime without Charity Iustifying Faith is never without Charity and that which is is not Iustifying Vnto that conceit that Charity is the forme of Faith wee say t is Metaphysicall and such as no good construction can be made of it He saith Charity is Vita animae hee would say Vita fidei but take his meaning Faith lives by Charity as the body by the forme or soule Here 1. T is absurd to make one habite of the minde the forme of the other wee may as well say that Temperance is the forme of Liberality Each habite of the minde is distinguished by its proper object and actions and this the Schooleman cap. 18. quaest 2. § 3. grants in the strict sense 2. How doth Faith live by Charity We say it lives with Charity as its fellow-grace not by Charity as its soule We say without Charity it is dead yet t is not Charity that gives it life The Iesâ—it saith it doth for being joined with it Faith can elicere vitales operationes performe vitall acts Yea but what are these actions Faith hath but two acts 1. proper and immediate viz. Credere seu Assentiri 2. by consequent Iustificare Neither of these comes from Charity even by these mens owne doctrine Not the first for Catholickes without Charity may assent to the articles of Faith for Gods authority sake Not the second for to Iustifie in the Popish sense is to Sanctifie of a bad man to make a good Now how absurd is it to say Faith by Charity Iustifies i. e. Faith by the love of God and our neighbour sanctifies us or taking Charity for the Act not the Habite Faith by good workes of prayer fasting almes-deeds c. sanctifies us Both these are senselesse propositions for t is manifest that hee who hath Charity i. e. loves God and his Neighbour and doth good workes is not as yet to bee sanctified and made good of bad but is thereby sanctified already T is true that Faith is one part of our sanctification or inherent grace and Charity is another but neither doth Faith sanctifie by Charity nor Charity by Faith but we are sanctified by both together If there by any other vitall acts of Faith they should have beene named The glosse which the Iesuit addeth whereby he interpreteth what hee meaneth by vitall operations viz. aeternae vitae meritorias such as deserve eternall life carrieth with it as absurd a sense as the other Thus Charity is the forme and life of Faith i. e. Charity makes the acts of Faith to be Meritorious sâ—il our love of God and man or our good
certainely belieue such and such Articles of Faith His answere will bee Because the Church which can discerne what is what is not of God hath infallibly decreed such and such things to be belieued Against which impious doctrine we except and say That by this meanes our Faith is resolued either into nothing at all or at the furthest but only into humane Authority 1 That is resolued into iust nothing but runs round in a Circle like a mill-horse For aske a Roman Catholike why doe you belieue the Pope cannot erre His answere is because the Scripture saith so Tues Petrus c. and Orauipro te ne deficiat sides tua and Sum vâ—b scum ad consummationem saculs with such other places But how know you that those places are Scripture and that that is the right meaning of those places He answeres because the Councell of Trent and the Pope say so Yea but how know you infallibly they doe not erre in saying so Hee answeres Because the Scripture affirmes they cannot erre for Thou art Peter vpon this rocke c This is the Fayries dance wherein men smitten with the spirit of giddinesse are led round in a ring being neuer able to free them or finde any resting place whereon to fixe the assurance of their Faith 2 That at best their faith is resolued finally into Mans Authority Which appeares thus aske a Papist Why doe you belieue Purgatory He will say Because God in his word hath reuealed it as an Article of Faith Zach. 9. 11. I haue loosed thy prisoners out of the pit wherein is no water i. out of Purgatory and Luke 16. Lazarus was carried into Abrahams bosome i. into Purgatory with such like Well but why doe you infallibly belieue that this is Gods word and that this is the meaning of it Hee sayes Because the Church i. Counceis and Popes say so Hee can goe no further vnlesse hee will runne round Here then hee must stay resting his Faith on mans Testimony and Authority Which hee doth manifestly forasmuch as it appeares not by any argument from the Scriptures themselues that such a doctrine as Purgatory is contained in them and therefore he assents to the truth of it finally and onely because the Church for sooth hath conceiued the meaning of those places to be such Now this is not to belieue the Scriptures but to belieue the Opinion of the Church that is to say of men like our selues Heere Becanus helpes at a dead lift by a schoole distinction thus Fidesresoluitur Formaliter in Deumprimam veritatem reuelantem Directiuè in EcclesiaÌ„ propter infallililitateÌ„ proponeÌ„dt The shift of a Sophister What Faith is it that is thus resolued Theologicall or Humane Neither saith hee Theologicall Faith is resolued into Gods authority Humane is resolued into mans authority as to belieue an Article because Caluiâ— or Lutber teach it or say wee because Pope Paul the fift Gregory the 13. or any other Pope Cardinall Bishop or Bishops teach it What saith is it then which is resolued into the Churches authority It is saith the Iesuite neither saith neque purè diuina neque purè humana sed quasi media inferior is cuinsdam ordinis Iust so I take it men vse to speak when they cannot tell what to say It is Quasi and Aliquomodò and Alicuius generis c. It is something if they could tell what But be it what it may be if it be not a diuine Faith What shall become of the vulgar sort in their Church must they bee saued by such a middle kinde of Faith betweene Diuine and Humane This is a new way to heauen of the Iesuiâ—es inuention wherein it will bee a matter beyond his skill so to conduct a poore vnlearned Catholike that he step not aside leaning too much vpoÌ„mans authoriti whereon he should not trust at all and too little on Gods on whom he should altogether relie Plaine folke haue no skill in such nice distinctions of belieuing God Formaliter and the Church Directiuè and it will trouble the authors of them to giue a reasonable meaning of them For what is it to belieue the Church Directiuè is it to be drawne by the Churches direction in the ministeriall Preaching and application of the Scriptures vnto beleefe of the Articles of Faith Wee grant such a resolution of our faith into the Churches authority as a motiue to induce and persivade vs to belieue But Becames denies that the Church is to be reckoned inter motiua fidei and therefore he must needs account it inter formales rationes fidei as a case of reason and proper foundation of our faith whereinto it is resolued formaliter And so it is for there is neuer a Papist that wil belieue any thing that God saith but onely for this reason because the Church allowes of it It is not the light and Euidence of Gods word by it owne selfe Euincing its owne Diuinity and Interpreting its owne meaning t is not this they rest vpon if they did what need they goe further but it is meerely formally and directly the Testimony and Opinion of men whether Fathers Councels Popes or whomsoeuer they please to style the Church This impiery is horrible and so maine an errour in the foundation of Faith that it makes the whole frame to â—otter fastening the consolation and Hope of man vpon the vncertainty of another mans testimony therby throwing him into inextricable difficulties and doubts besides offering intollerable indignity vnto God in giuing such authority vnto his seruant and vassall as tends to the contumely of the Lord and Master For so it is when a few men met together in a Councell-house or one poore sinfull illeterate Pope shal be deemed of power sufficient and iudgement infallible to set themselues downe vpon the bench and to call that word which shall iudge them at the last day vnto the bar and there to interpret ratifie or nullifie what and how themselues best pleaseth Wee might wellbe ashamed of our religion when wee dispute with Athiests and infidels if wee had no better reason to confirme our Religion but our owne testimonie because we say it is the truth and the Romish Church might blush when she pleads for her infallibilitie from those places formerly mentioned yet in sine hath no other warrant from them but onely this it is so and it shall be so because shee her selfe hath decreed that onely to bee the true meaning of those Scriptures But to leaue these absurdities blasphemies and come to the truth that which we maintaine touching the Certaintie of the Scriptures Diuine authoritie is this viz. That we are infallibly ascertained of the Scriptures Diuinitie by the Scriptures themselues I or as in other Sciences there are alwayes some principles Per se not a indemonstrabiliâ— whence other things are proued so in Diuinitie all conclusions in point of Beliefe and Practise are proued by the Scriptures but for the Scriptures they
VINDICIAE GRATIAE A PLEA FOR GRACE MORE ESPECIALLY THE GRACE OF FAITH OR Certain LECTURES as touching the Nature and Properties of GRACE and FAITH Wherein amongst other matters of great use the maine sinews of ARMINIUS doctrine are cut asunder DELIVERED BY THAT late learned and godly man William Pemble in Magdalen Hall in Oxford AUG de Grat. lib. Arbitr cap. 16. Certum est nos velle cum volumus sed ille facit ut velimus bonum Certum est nos facere cum facimus sed ille facit ut faciamus praebendo vires efficacissimas voluntati LONDON Printed by R. YOVNG for I. BARTLET at the golden Cup in Cheape-side 1627. TO THE RIGHT WORshipfull Nathanael Stephens Esquier Grace and Peace from Iesus Christ. SIR BOokes are more necessary in a state than arms Arms are to defend us from the invasion of foes bookes are to preserve us from the infection of errors enemies can but kill the body errors endanger the soule There are crept into the Churches a number of false opinions some that oppugne others that obscure the grace of God The earth is of it selfe prone enough to bring forth weedes but should one withall sow tares we should have much ado at harvest Our hearts are ranke enough to breed errors and our wits cunning enough to defend them but the scripture tells us that the envious man comes and sows the tares of false opinions and of weedes tares are the very worst sith therefore errors are so plenty bookes cannot but be very necessary T is true there bee many and it may bee according to the complaint too many bookes abroad already because many bee to little purpose some little to the purpose but of good and learned bookes bookes fitted to the errors and diseases of the time as this is there neither be nor well can bee too many Many errors require many bookes Nay I may safely say that many bookes are more necessary now than ever for that wee are fallen into the very age of the Church wherein as diseases in the body so errors the sicknesse of the soule doe and must abound For errors are necessary evills in the Church that they that are approved may be made manifest saith Saint Paul And this is all that Satan hath gotten by stirring up the corrupt witts and pens of many abroad and some at home to write they care not what Now wee doe begin to see that Truth is the daughter of time Truth is never new but let an old Truth be newly proposed and at first wee suspect it let it settle a little and in time truth gains ground and wins upon the judgement and consciences of men but erroneous opinions just like new fashions when they are first on foote many doate upon them give them but some time and they grow stale and vaine so now what by the decrees of Synodes and the writings and preachings of the learned Time hath brought it so about that there are few Schollars or others that minde these matters but doe begin to see thorow the conceipts of the Arminians Though then this treatise might have beene abroad sooner yet I dare promise that it comes not in too late for hee that reads it with judgement shall soone see that in the doctrine of Arminius there is more wit than truth I doe here commend it to your reading as to one whom the Lord hath made willing to learne and able to judge as also under your name unto the good of the Church to stand as a testimony of my duty and love unto you and of your zeale and love unto the truth Yours in the Lord Iesus RICH CAPEL To all that love and desire the grace of God and the glory of his grace in IESUS CHRIST MY deare and beloved brethren in Christ who are sensible of the dangers of these dayes and of the misery of this sinfull age wherein the heresies of the old condemned hereticke Pelagius that notable profest enemy of Gods grace are againe revived and raised up out of the bottomlesse pit by the malice and subtiltie of the restlesse enemy of mankinde that old Serpent the Divell working powerfully in and by that new upstart sect of Arminians the Wolves of this age who comming abroad in sheepes clothing and bearing the name of Protestants yea professing themselves Preachers of the Gospel in the reformed Churches are indeed Pelagian heretickes and disciples also of blasphemous Servetus and Socinus yea and also have joyned hearts and hands in many maine fundamentall errors with the Papists our enemies of the Romish Religion and faction I doubt not but that as you grieve and sorrow in your soules to see this smoake of pestilent heresies ascending upon the face of our land obscuring the light and eclipsing the glory of our Church so you do in your hearts earnestly desire to be made partakers of such worthy works painful labours of Gods faithful Ministers as are in all probability like to prove by Gods grace and blessing most powerfull and effectuall meanes both for the establishing of your hearts in the love of Gods truth and in the knowledge of the true doctrine of his grace and also for the confirming of your minds that they may neyther be daunted with the reproachfull calumnies and slanders nor troubled and entangled with the deceitfull cavils and carnall reasons which these subtile Sophisters have devised against Gods sacred truth in our Church professed And therefore I doe presume to commend unto you this ensuing Treatise which I having occasion to peruse it while it was under the Presse doe perceive to be as most necessary for these times so also most excellent and profitable for your purpose For I finde in it first the doctrins of truth concerning the grace of God and the powerfull worke of grace in the effectuall calling conversion and regeneration of the elect most plainly propounded and strongly proved out of the sacred Scriptures Also true saving and justifying Faith most accurately described unfolded with the whole nature and all the speciall properties of it by which it may be distinctly knowne and discerned from common fading hypocriticall Faith Secondly the maine errors of Arminians and Papists and their most grosse absurdities about universall grace and mans free-mill and power in working his owne salvation truly related their calumnies and slaunders of our Churches doctrine detected and discovered and their principall arguments carnall reasons and objections with wonderfull brevitie and singular dexteritie answered and refuted Thirdly by the way the authority perspicuity and certainty of the holy Scriptures strongly maintained and Popish errours about the uncertainty and obscurity of them beaten downe by strength of reason and by the Word of God as by a hammer that beates the rockes in pieces Though the style and maner of handling be somwhat Scholasticall sitted and applyed to the place and persons where and among whom these Exercises were first performed to wit in one of the Schooles of the
In the like manner the Revelations of Scripture are like a cleere well polished glasse free from dust â—lawes crackes or other deformities in them wee may behold all the mysteries of Religion cleerly represented in their shapes and proper colours so farre forth as is needfull for us to see them in this life and when attentively we marke what is shewne unto us wee may take distinct notice of every thing that is to be beleeved by us in all articles of Christian Faith And this knowledge is in it selfe distinct and cleere though compared with that other proper immediate beholding of the things themselves face to face as the Apostle speakes it may justly be termed Darke and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let one instance make all plaine in Gal. 3. 1. the Apostle saith that Christ was described unto the Galatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before their eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being crucified among them Why this was not possible that what was done at Ierusalem on mount Golgatha should bee seene in Galatia many hundred miles from it How then was Christ described and crucified in the sight of these Galatians It was in the cleere and manifest declaration of him by the Apostles preaching Which though it could not make the sufferings of Christ so evident unto the Galatians as they were unto such as stood by the crosse of Christ and saw him suffer yet so cleere and distinct was the representation thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mirrour of the Apostles preaching that the Galatians faith in this case was not an assent to things obscure which they understood not It s one thing then for a matter to be present unto us in it owne nature another for it to be perspicuously plainly set forth in a narration in which latter sense we affirm against the Romanist that all objects of Faith are not Obscure but Evident in those Revelations of them which are made in Scriptures 2. Ex parte Dei Revelantis For non constat nobis clarè evidenter revelationemillam propter quam credimus articulas fidei à Deo factam esse No is it not evident to us that the Scriptures are of God To whom then was it evident to the holy men of God to whom they were first inspired Yes the Iesuite grants that but yet heare his words Num. 12. Prophetae Apostolâ— saith hee habuerunt tantùm evidentiam revelationis non autemevidentiam Primae veritatis Tamet si enim evidenter cognoscerent Deum esse qui ipsis revelabat mysteria fides non tamen evidenter cognoscebant Deum esse summè veracem qui nec falli possit nec fallere Vnde sequitur assensum illorum quem habuerunt circa mysteria fidei fuisse obscurum ejusdem speciei cum assensu fidei nostrae See ye this Iesuite how hee would blow away with one blast all the certainty of Christian faith and so bring the matter about that there shall be no sure footing for it unlesse it be in the authority of the Church and the Popes infallible fancy Revelations of Scripture are not evident to us that they are of God to the Prophets and Apostles they were indeed evidently knowne to bee of God but yet see the mischiefe the Truth of God the Revealer was not evidently knowne unto these holy men nor were they infallibly certaine but that God might and would tell them a lie A foule blasphemy and I know not whether hee doe deserve the name of a Reasonable creature who is not himselfe or thinkes there is any that is not infallibly evidently and most certainly convinced of this truth that God cannot bee deceived himselfe nor will deceive any But touching this point that wee have no such obscure tottering foundation for our faith but a most sure and cleere word full of brightnesse and majesty like light shining into our soules and by it owne characters discovering it owne divine originall of this hereafter more fitly in handling the certainty of Faiths assent Now in the meane time for conclusion of this first point touching the Objects of Faith How farre forth they are Evident or Inevident these two confectaries may be noted out of what hath been said 1. Knowledge by sight takes away Faith that is so far as sight goes but no further for as we said of Beliefe in generall so here Evident Experience of the truth in some things doth helpe our Faith in other Whence t is usuall with the godly to strengthen their faith in the promises for time to come by calling to minde Gods mercies of old and that evident triall of them they have had in time past And Thomas because hee saw the Evident truth of Ghrists Resurrection did more firmely beleeve the rest of the mystery of mans Redemption by him But otherwise in the same things as sight waxeth so Faith waineth the greater light certainty drownes the lesse where Knowledge is perfect the Faith though it remains in the Habit yet it ceaseth in the Act. This is manifest by that opposition which the Apostle makes betweene Faith and Sight 2. Cor. 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what this walking by Faith is is plaine Chap. 4. 18. We looke not on the things which are seene but on the things which are not seen for the things which are seene are temporall but the things which are not seene are eternall 2. A distinct explicite knowledge of divine things in the Revelations of them in Scripture is necessary to the being of Christian Faith By explicite knowledge I meane the understanding of the articles of Beliefe so farre forth as they are plainly declared in Scriptures This Historicall knowledge for so we may terme it synecdochicâ—â— of the letter and meaning of the Scriptures in such things as it proposeth to be beleeved is required to the being of Christian Faith as a necessary antecedent thereof For though this knowledge may be where Faith is not yet Faith can never be where this knowledge goes not before Ignorant in this sense and Vnbeleeving are termes reciprocall As perfect knowledge by sight excludes Faith of the thing seene so doth perfect ignorance of any thing destroy all Faith of the same thing I say of the same thing for a man may bee absolutely ignorant in some things yet a beleever in others and therefore wee doe not meane that such an explicite knowledge is necessary to faith as that wee must distinctly apprehend all points of Faith before wee beleeve for the Apostles when yet they were true beleevers were ignorant in many articles of Faith as Christs Resurrection Ascention c. But this wee affirme that where there is totall ignorance of any one article of Faith there can be no Beliefe at all of that article as for example Hee that saith I beleeve a holy Catholike Church and yet knowes not what a holy Catholike Church is what ever hee say hee doth not beleeve it That such a blinde credo is
our assent vnto Diuine Truths springs from these three fountaines 1 From the Infallible Authority of the Reuelation 2 From the excellent greatnesse and worth of things Reuealed 3 From the manifest experiment of some part of their Truth knowne vnto vs. Of these in order The first and chiefest ground whereon is built the Certainty of faiths assent is The Infallible truth and Authority of Diuine Reuelations I call this the chiefest ground because it is that whereunto finally all our Beliefe is resolued For aske the question wherefore do you firmely belieue the Articles of the â—reed The answere is Because God hath reuealed them in Scriptures to be belieued The reason of which answere is this because What euer God saith istrue Now this is a principle in Nature aswell knowne to the reasonable creature as that they haue reason it is grauen deepe vpon the conscience of euery one which tels him That God is so infinitely Wise that hee can be ignorant of nothing that none can circumuent and ouer each him And againe that he is so infinitely good holy and Iust that no â—ie can come of this truth as Iohn speaketh Iohn 2. 21. Wisedome it selfe cannot bee deceiued Truth it selfe cannot deceiue and God is both Wherefore none but a Iesuite like Becaâ—… whose wits haue serued an apprentiship in the mystery of lying and aequiuocation vnder the Father of â—ies would haue affirmed that the Prophets and Apostles though they knew it was God that reuealed heauenly mysteries vnto them yet they knew not Euidently whether God was not deceiued himselfe or would not deceiue them Alying surmise much like that of the Serpent when hee tempted the Woman Yea saith he hath God indeed said so Yes the woman answeres God hath said so and we know it But Satan replies Are you sure that God spake true when hee said it The Diuell then denyed it and Becanus staggers at it as a thing very doubtfull telling vs that when God speakes man cannot be euidently certaine whether he speaks true or false But we reiect with abomination such a suggestion to Infidelity that strikes at the roote of all Christian Faith and shakes the lowest foundation-stone in all that building we know and are euidently assured That God is truth and in him or of him there is no Lie From this first ground of faith in Gods Essentiall truth wee draw another that whersoeuer any Reuelation is certainely known or belieued to be of God there the reasonable creature doth fully assent to the truth of things reuealed Whence all the holy Pen-men of Scriptures did for themselues most certainely belieue the truth of all things they deliuered though sometimes they vnderstood but darkely what was the meaning of that which they spake and wrote because they knew that they were taught them immediatly from God Yea the diuels themselues when they know as they doe these reuelations to be from God howeuer they tempt men to distrust and out of malice raises vp lies and slanders vpon Gods truth yet in the meane time are themselues cleerely conuinced of this truth and doe assent vnto it in their consciences The diuell knew well that Gods threatning to Alam was a certaine truth euen whilst he perswaded him it was but a lie And when he inspired the Pharisies to call Christ. Samaritan Belzebub a possessed Daemoniacke a Deceiuer and all to nought euen then himselfe could not but confesse that he was that Christ Iesus the Sonne of the most high God Mar. 5. 7. But this is the malice of Hell to sight against the Light and furiously to oppose what we cannot but acknowledge to be truth Well Thus far then our Faith goes vpon a sure ground That whatsoeuer God saith is true And againe When wee know euidently that God sayes it wee are ready to belieue it without further question But here in the next place is all the doubt How know wee infallibly that God is the Author of the Scriptures and that such things as therein are proposed for vs to belieue are reuealed by God himselfe This is a fundamentall Question wherein it greatly behoues euery Christian to be rightly informed It would require a large discourse to bee prosecuted through euery particular I shall but onely touch vpon the generall and giue occasion to each one carefully to bethinke himselfe that his faith be built on the rocke and not vpon the Sand. The Question is How is it knowne certenly that the Scriptures are the very word of God it hath two braÌ„ches 1 Toaching each seuerall part of Scripture as it was reuealed and giuen to the Church of God How did the People of the Iewes know that what was deliuered by Moses and other Prophets after him from time to time was the word of God To which I answere they knew the writing and Preaching of Moses and the Prophets to be of diuine Inspiration partly by the holinesse of the Doctrine which they taught the liuely power and worke whereof the hearts of the godly then felt partly by the miracles which they wrought for confirmation of their propheticall office partly by the certaine and infallible accomplishment of all their prophecies Of which triall of Prophets and their prophesies wee haue a generall rule set downe Deut. 18. 18. c. I will raise them vp a Prophet from among their brethren like vnto thee and will pur my words in his mouth and hee shall speake vnto them all that I command him 19. And whosoeuer will not hearken vnto my words which hee shall speake in my name I will require it of him 20. But the Prophet that shall presume to speake a word in my name which I haue not commanded him to speake or that speaketh in the name of other gods euen the same Prophet shall die 2â— And if thou thinke in thine heart How shall wee know the word which the Lord hathnot spoken 22. When a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not so be afraid of him By the same meanes were the preaching of Christ also the preaching and writing of the Apostles knowne in their times 2 Touching the whole Scripture as it is now compleatly deliuered vnto vs in writing How can it euidently and infallibly appeare vnto vs that what wee finde written in the Bible is of diuine inspiration the very oracles of God not mans Inuentions In the solution of this Question our aduersaries of the Romish and wee of the Reformed Churches differ irreconcileably Wee affirme that the Scriptures are knowne to be of God by themselues they maintaine that we cannot bee certaine of the Scriptures Diuinity by any other argument then the testimony of the Church which say they doth infallibly propose vnto vs what is to be belieued what is not to be belieued So that ask a Roman Catholike Wherfore do you
things past will fill the heart with boldnesse confident expectation of the like successe for the time to come And so much touching the three grounds of Certaintie and Strength in the Assent of Faith I come now to the second point proposed touching this Assent or the diuers degrees of it and those essentiall differences whereby sauing faith in Gods Elect is distinguished from that Faith which is in others We haue shewed you that faith may be in all reasonable creatures and the Scriptures testifie that there is some kind of faith in the Diuels and wicked men We must therefore enquire what their faith is and what the faith of Gods Elect is by what essentiall difference they are distinguished You are therefore to obserue that this assent by which generally all Faith was defined is two-fold 1 Generall to all Diuine Reuelations as good and true whilst barely considered in themselues or as they haue no opposition to our desires being applyed to ourselues 2 Particular when assent is giuen to all Diuine Reuelations as most true and good in regard of our selues when they are applyed to all our particular occasions and compared with all contrarie desires and prouocations Herein lies a substantiall difference of this assent of Faith there being a great Diuersitie betweene an Assent vnto the truth goodnesse of things taken in the generall and an Assent vnto the truth goodnes of the samethings particularly applied as you shall see in the progresse of this discourse The former is but an inferiour degree of Faith and only a step vnto that faith which is true and sauing It is commonly called by two names 1 Historicall Faith synecdochically from one part of the obiect of because it beleeues the Letter of the Scriptures whether Histories or doctrines that are expressed therein 2 Temporarie Faith from the Euent issue of it because it perseueres not vnto the end but failes in time of Temptation It is but one and same degree of faith that hath these two names which assenting to things in grosse flies off and disallowes when it coms to particular application Such a general assent there is in the Diuels who know the Scripturs to be of God and acknowledge the things contained in them to be in themselues true good because from God though mean-while they hate both the one other bitterly The truth of God his Word Essence Attributes works vpon their vnderstandings a deep apprehension of its certainty excellency euen when they with vnspeakable hatred and horrour thinke of it According Iames saith They belieue tremble Such a Faith there is in thousands of Hypocrites reprobates who being inlightened and conuinced of the Truth of the Word yeeld a generall assent vnto it for the time as in those Luk. 8. â—3 Who receiue the Word with ioy but they haue no root which for a while beleeue but in time of temptation goâ— away In those Heb. 6. 4 5 Which were inlightened tasted of the heauenly gift and were made partakers of the Holy Ghost And haue tasted of the good Word of God and of the Powers of the world to come are salue away In those Many that beleeued in Christs Name but yet Christ would not trust them because he knew them all that they were not found at heart Ioh. 2. 23 24. In those many againe that at another time beleeued in him but Christ giues them a caueat that they looke their faith be â—ound 〈◊〉 ye continue in my Word ye are verely my Disciples Ioh. 8. 30. 31. Such a faith was in Simon the Witch Act. 8. 13. who beleeued the Apostles preaching and was baptized euen whilst yet he remained in the gall of bitternesse and bond of iniquitie i. a â—ierce enemie to that truth which he seemed to beleeue and professe and fast bound vnto the loue of those sinnes that he seemed willing to forsake verse 23. Such a conception of Faith there was in Falix who trembled when he heard Paul dispute of righteousnesse temperance and the iudgment to come Acts 24. 25. He beleeued and like the Diuels trembled But Faelix was not temporate his wife Drusilla was another mans wife Felix was vnrighteous and couetous and looked for a bribe and this likes him not that Paul should come so close to him wherefore he hath a shift and put him off in complement to a more conuenient season which Faelix will take at leasure The same imperfect faith there was in King Agrippa who hearing Pauls Apologie could haue found in his heart to haue beene a Christian had it beene a thing in fashion with Kings at that time Acts 26. 28. So was the Case with Herod who heard Iohn Baptist gladly and reuerenced him as a Iust man and holy and did many things willingly Marke 6. 20. But if Iohn be so bold with Hâ—rod as to tell him of his Incest He shall to prison for it and for all that he is a Prophet yet he shall dye if Herod did not feare the multitude more then he reuerenced Iohn Matth. 14. 5. And thus it is with many men still who knowe the Scriptures and assent to the truth of such things as they containe but this goes no further then generalities whilst they approoue and allowe of such things as they know to be good and excellent considered abstractiuely and in the Vniuersalitie and as they doe not crosse them in any of their maine desires and delights And so long they seeme to bee as forward in faith and practise as the best The Causes of this Kinde of Faith in men are many as 1. That common grace of the Spirit whereby men are inlightened in the knowledge of heavenly things Which grace God bestowes upon the unregenerate and unsanctied more for others than their owne good Some light shines upon them whereby they may know and assent unto divine truths for a common good of the Church that others may be instructed by their teaching For Christ in the building of his Church doth also use the helpe and ministery of such men according as Salomon did in the building of the materiall Temple who imployed not the naturall Israelites but the reliques of the Cananites and strangers that lived in the land to be bearers of burdens and hewers of stone and overseers of the worke 2 Chron. 2. 17. And these men though unsanctified and such as doe not themselves heartily esteeme and affect that which they know yet in the generall they beleeve it and willingly teach it to the benefit of the Church Againe 2. Authority of men in high account for their knowledge and wisedome The esteeme that the people had of Iohn the Baptist to bee a great Prophet made Herod reverence him the more and the fame that went of Christ drew many to hearken to his doctrine And so t is still with hundreds whose faith in matters of religion standeth or falleth with their admiration or disesteeme of mens persons The same effect
doth not teach that 't is honest to beleeve him Can any thing be more senselesse or will not every man in the world excepting a Iesuite confesse that the very light of nature teacheth him to acknowledge that it is a very good and honest thing to beleeve Gods authority let him reveale his will unto us which way hee please But t is the fashion of these writers to dorre their readers with a distinction and so to leave them with a prius conceditur posterius negatur distracted and confounded rather than any whit satisfied This of the first reason That a man may beleeve without the helpe of Gods grace the second followes which also confirmes the former viz. 2. That is no act of Iustifying Faith which is found in Divells Heretickes Hypocrites and Reprobates But this assent unto divine Revelations because of Gods authority is in those both divells and men Ergo It is no act of Iustifying Faith The major is agreed upon that the acts of Iustifying Faith are found onely in those who are justified which cannot be said those persons mentioned The minor is likewise evident That Divells Hereticks Hypocrites and Reprobates may and doe assent unto such propositions as God reveales and that because of Gods authority who doth reveale them This hath beene formerly shewed unto you in the explication of the nature of a generall Faith and t is so cleere by Scriptures and experience that our adversaries cannot deny it The forenamed Schoole-man grants it manifestly as concerning Hypocrites and wicked livers who yet professe the Catholicke Faith for disputing Cap. 8. de Habit. Fidei touching that vertue which is infused into the Will whereby it may if it list command the Supernaturall assent of the Vnderstanding heetelleth us that this Vertue is a distinct vertue from all others and is neither Charity nor Obedience § 10. in conclus and that it is perfect in it selfe though it be without them according as other morall habites of justice temperance c. are Whence hee tells us § 11. in plaine termes Potest esse sinâ— charitate ut patet in Christiano peccatorâ— qui Fidem habet siue gratia charitate A Christian that is a sinner may have Faith without grace and charity What Iustifying Faith yea according to the Romish Divinity for he may beleeve the truth of the articles of Religion because of Gods authority who hath revealed them and to do this is a Supernaturall assent and the proper act of Iustifying Faith as these men teach Now touching the Divells and Heretickes the man is a little more coy He will not confesse that the Divels yeeld that assent of Faith he speakes of They doe not beleeve the mysteries of Religion Per assensum supernat uralem i. e. because of Gods authority but Per assensum quendam naturalem qui non oritur ex pio affectu sed ex vi pondere argumentorum quibus intellectus illorum convincitur cap. 11. quaest 2. § 4. We grant willingly that they doe not assent out of any good affection nor is that needfull to make their assent supernaturall for in hypocriticall impenitent and reprobate Catholickes there 's no pious affection moving them to beleeve and yet if wee beleeve their Doctors there is in them a supernaturall assent of Faith But for that other thing That the divells beleeve onely ex vi pondere argumentorum t is utterly false seeing it cannot be doubted but that they beleeve the truth of many future contingents wherof they are not convinced by any force of argument from the things themselves but from authority of Gods Revelations in his Word or otherwise Which infallible truth of God in all his revelations is so cleerely apprehended by these damned Spirits that it makes them to acknowledge the truth and goodnesse of that which otherwise they abhorre Wherefore that comparison which hee makes betweene the faith of 〈◊〉 and wicked Christians is most vaine and erroneoâ—… 〈◊〉 â—…ith hee you consider the faith of either of them wâ—…â—egard to the Object there 's par ratio both being â—…d about the same things But if you take it with râ—â—ard 〈◊〉 honesty of the act so the assent of the Divells is farrâ—… 〈◊〉 than that of bad Christians who have faith anâ—â—…rkes But wherein He tells us The Faith of Châ—… Supernaturalis Voluntaria Honesta The Faith of Divells is Naturalis Coacta pravis circumstantijs vitiata All which are false For the Faith of Divells is Supernaturallas much as that of wicked Christians seeing both beleeve propter authoritatem Dei revelantis which is formalis ratio of Supernaturall assent Againe the Faith of divells is as voluntary as that of wicked men for it cannot bee wrought in either by compulsion simply and if the Majesty of Gods infallible truth command the assent of Divells to that which they love not doth not the same cause also prevaile with ungodly men who beare as little true affection to God and Goodnesse as the divells doe Lastly the Faith of Divells is as Honest as that of wicked men For let any man speake Is it not as Honest a thing for wicked angâ—lls to beleeve what God saith as it is for wicked men If not wherein lies the dishonesty of that act in the angells or wherein stands the honesty of that act in men Can there be named any circumstances which make the Divels Faith dishonest but that the same or as bad may bee alledged against the honesty of the Faith of wicked Christians Sure I am what everthese men conceit of the Honesty of Faith without workes in men Saint Iames is plaine in his comparison that t is no whit better than the Faith of Divells Iames 2. 19. Thou beleevest that there is one God thou doest well the Divells also beleeve it and doe not they doe well too Yes haply better than thou for they beleeve and tremble which thou doest not To conclude in the last place we object that Heretickes have such a kinde of Faith as the Romanists call Iustifying For though they erre in some articles of Faith yet others they assent unto because of Gods authority revealing them This Becanus denies telling us that Heretici qui veâ— in uno articulo sunt infideles omnem fidem amiserunt cap. 11. quaest 3. § 4. which answer hee makes upon this ground That the Habite of Faith is lost by any one act of infidelity § 2. and therefore whereas Heretickes beleeve many things t is but upon a kinde of custome and by a humane faith We reply and say that that position One act of infidelity destroyes the habit of Faith is false and contrary to reason and Scriptures as hereafter I shall have occasion to shew speaking of the opposites of Faith For the point we grant that He who is a persevering Heretick though but in one fundamentall article he hath no justifying faith not because he hath lost it but because he never had it But