Euery man therefore that taketh these misteries must beleeue that Christs bodie was broken and that Christs blood was shead for him which I trow is a great deale more then to beleeue the storie S. Bernard hath a notable saying expresse to this purpose hoc designat illibatum illud altaris sacrificium vbi dominicum corpus accipimus And this doth that holy and vndefiled sacrifice of the altar signifie vnto vs where we receiue the Lords bodie vt ficut videtur illa forma panis in nos intrare sic nouerimus per eam quam in terris habuit conuersationem ipsum intrarein nos ad habitandum in cordibus nostris per fidem that euen as in that Sacrament the forme of bread is seene and sensibly discerned to enter into vs and our bodies so we might know that Christ himselfe doth enter into vs according to that flate which hee had here amongst vs to dwell in vs and in our hearts by faith The name of the Sacrifice of the Altar I refuse not Our right reuerend and right learned Bishop of Winchester hath abundantly shewed how that tearme was vsed of the Fathers and how it may be receiued of vs. The carnall eating of Christ if S. Bernard any such is also notably confuted by the same man in the same treatise But this is that I would prooue and that pregnantly from the words of the Father that the Sacrament of the Lords supper which hee there calleth the sacrifice of the Altar is not only a bare signe and representation of Christs bodie and blood broken and shead vpon the Altar of the Crosse but also that the receiuing in of the bread and wine into our selues doe seale vp vnto vs that doe receiue them Christs owne entering into vs and dwelling within vs euen in our hearts by a liuely faith And hereof it is that we call the Sacraments signa exhibitina signes that doe exhibite reach forth and tender the things which they figure and represent And our Church rightly profeffeth of the SacrameÌ„ts that they are non tantùm notae pâ—â—fessionis Christianorum not only markes or badges of Christian profession sed certa quaedam potius testimonia efficacia signa gratiae atque bonae in nos voluntatis Dei but rather also and much rather certaine assured testimonies and effectual signes of the grace and good will of God towards vs. In so much that when I come to the Lords table and there the Minister reacheth forth the holy mysteries to mee and I receiue them at his hand Nihil dubito quin ipse vere porrigat ego recipiam saith Calvin I nothing doubt but that Christ doth verily reach out vnto me and I doe verily receiue his bodie and blood to become the food and nourishment of my soule Such a faith therefore doe the Sacraments seale vp vnto vs as doth not only acknowledge al that Christ hath done to be true but also doth applie the merits of Christ and thorough them the mercie of God vnto euery worthy receiuer thereof And so much of the Sacraments which are the seales of faith 3. It followeth to speake of our common forme of Creede which is not amisse called regula fidei the rule or square of our faith Because it containeth the most principall points of our Christian religion to the proportion whereof other particulars must be reduced Blind Bellarmine for who so blind as he that will not see vseth this for the first and as it were principall reason that iustifying faith is not confidence of mercie because that In symbole fidei in the common rule of our faith many things are contained which are necessarie to be beleeued if a man will be iustified by faith of the vnitie of the Trinitie of the incarnation passion and resurrection of Christ c. De speciali autem misericordia ne verbum quidem but in all the Creede or Creedes for hee ioyneth the foure knowne Creeds together there is not one word of speciall mercie And therefore he there striueth to confute Luther and Melancthon that would include the apprehension of speciall mercie in the Creed the one vnder that Article I beleeue the holy Catholique Church the other vnder that Article I beleeue the remission of sinnes Well let the controuersie stand betweene them as it doth for I will not meddle with the latter part of the Creed I will vse a new argument out of the former part which concerneth God and our beleefe in him And touching that I say that not only particular words but the whole tenure of our faith as we professe it in the Creed doth implie apprehension of speciall mercie to the professor Marke how the forme of the Creed runneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beleeue in God the Father And I beleeue in Iesus Christ. And againe I beleeue in the holy Ghost which if we could properly expresse in our English tongue and ioyne the preposition to the Accusatiue case should signifie thus much I beleeue towards God or into God the Father I beleeue towards or into Iesus Christ and so forth For Credo in Deum is more essentiall and effectuall then our language will fully expresse And this is no small matter in the eye of the Papists for Master Harding holdeth this forme Credo in Deum so authentike and materiall as that he deeply challengeth the Church of England for professing their faith in another forme Credimus vnam quandam naturam c. Credimus Iesum Christum c. And hee alleadgeth against this that the vtterance of our faith is strange to Christian eares who haue beene accustomed to heare Credo in Deum c. He saith that That other forme of words which we vse soundeth not so Christian like I beleeue there is a God I beleeue that Iesus Christ is the sonne of the Father I beleeue that the holy Ghost is God He rendreth this reason of his rebuke Although this forme of words I beleeue there is a God c. doe expresse a right faith yet beeing such as may be vttered by the Deuills and hath alwaies beene vttered by Heretikes their ministers the auncient and holy Fathers haue liked better the old forme and manner after which euery Christian man saith I beleeue in God I beleeue in Iesus Christ I beleeue in the holy Ghost for this importeth a signification of faith with hope and charitie that other of faith only which the Deuills haue and tremble as S. Iames saith Very well then Omen accipio let M. Hardings speach for this time goe for currant which notwithstanding the good Bishop fully answered in that place let the most auncient most authentique forme of professing our Creed be thus Credo in Deum c. I beleeue in God I beleeue in Iesus Christ c. The Question is now what it is Credere in Deum to beleeue in God Let the Fathers answer S. Augustine saith De Apostolis ipsâ—s dicere
God and beeing vnited to him transformeth vs into his image There is an other kind of knowledge vneffectuall which maketh a man neuer the better Such a one as S. Paul saith was in the Gentiles When they knew God they glorified him not as God Againe As they regarded not to know God c. This the Deuills and reprobates haue and are neuer the better But to know God effectually so as we are by faith vnited to him whom we know and by our vnion with him doe communicate his Spirit and by that Spirit are renued vnto his image in holines this is a knowledge which necessarily draweth after it eternall life Fourthly I would haue this well marked as materiall Duplex est cognoscendi Christi modus There is a double manner or sort of knowing Christ. Primus est annexus fidâ—i c. The one is an appendix to faith the other consisteth in a liuely or experimentall feeling Faith carrieth with it that knowledge by which hee that beleeueth in Christ knoweth him to be the true Sonne of God sent into the world crucified put to death for our sinnes c. This faith and this knowledge are both historicall There is an other kind of knowing Christ by which we feele and haue experience of his power in vs which feeling is by the operation of the holy Ghost working in our hearts And this S. Paul desireth yet more and more to know Christ and the power of his resurrection Hee knew Christ and all things belonging to the Historie of Christ in an abundant manner but hee desired to know him more in his owne sence and experience by feeling in himselfe the vertue of Christs resurrection that is synechdochice redemptionis complementum the accomplishment of his redemption purchased by Christ. For indeed Tunâ— ritè cognoscitur Christus dum sentimus quid valeat morâ— eius resurrectio qualiter in nobis â—it afficax Then onely is Christ rightly knowne when we feele what Christs death and resurrection can doe and how it is operatiue or effectuall in vs. To haue this feeling knowledge of Christ is an inuincible argument that Christ dwelleth in vs by his Spirit and so is an assurance vnto vs of eternall life Now to conioyne all these together So to know God and Christ as to beleeue to know and beleeue them with affectionate liking with effectuall working with sensible feeling this knowledge certainely is eternall life as our Sauiour Christ speaketh in that place of the Gospell But on the otherside to make our sâ—â—uation to depend vpon a bare inaffectionated ineffectuall and vnfeeling knowledge this is to expose the apprehension of it to the deuills and reprobates and indeed to deceiue our selues Vos vosmet ipsos seducit is saith Iustine Martyr to Tripho the Iew you Iewes deceiue your selues and others which say that God will not lay their sinnes to their Charges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they be grieuous sinners so that they know God For let a man know neuer so much if he be not renued in knowledge and purged from his sinfulnesse there is no remission belonging to him But as the same Father elswhere speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formâ— of diuine doctrine is gathered into two heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into diuine knowledge and diuine worship Know therefore and worshippe and liue know and worship not and perish Scientia est Deum noscere virtus colere saith Lact In illo sapientia in hoc iustitia continetur To know God is learning but to worship God is vertue In that is contained wisedome but in this righteousnesse First therefore learne to know God and Christ and then worship them aright by faith and obedience as thou art prescribed in the Law and Gospell and this effectuall knowledge will be vnto thee eternall life Obiect 2. There is a second argument vsed drawne from the example of the heathen Eununch conuerted and baptised After that Philip had preached Christ vnto him and hee had desired baptisme Philip telleth him If thou beleeuest with all thy heart thou maiest The Eununch replieth I beleeue that Iesus Christ is the Sonne of God A confession say they meerely historicall yet vpon this is hee engraffed into the Church Respâ— 1. I might here answer with Gualter that this confession of the Eunuch though it be short yet by implyment omnes symboli Apostolici articulos contineâ— it comprehendeth all the articles of the Apostles Creede He sheweth it there in particulars read him that list 2. But I turne mee to S. Augustine and will shortly frame mine answer from him It was one of the Obiections which those made in his time that held Onely faith without workes to bee sufficient to saluation Spado inquiunt ille quem Philippus baptizauit nihil plus dixit quam Credo Filium Dei esse lesum Christum in hac professione continuò baptizatus est The Eunuch say they whom Philip baptized said nothing but this I beleeue that Iesus Christ is the Sonne of God and by and by hee was baptized vpon this confession What then saith S. Augustineâ— Num igitur placet c. Will you therefore that men comming to baptisme shall answer nothing else and presently be baptized Shall they professe nothing of the holy Ghost of remission of â—â—nes c. yes no doubt Philip taught him more then that for he preached Christ to him which Austâ—n sheweth there comprehended a great deale more then the Euâ—uches confession expresseth And beginning at that place of Esay he could not but preach much of Christs sufferings yea and apply them to the Eâ—â—uch as the Prophet doth to vs He hath borne our infirâ—ities hee hath carried our sorrowes he was wounded for our â—ransgressions c. But now Siautem Scriptâ—ra tacuict atque intelligendâ— admisit caeâ—â—ra quae cum illo Spadonâ— baptizando Philippus egit c. The words are many the summe is that both Philip and the Eunuch did more and said more then the Scripture hath expressed that the scripture hath omitted many things therein breuitatis gratia and therefore that is no good argument to prooue that the Eunuch made none other profession because there is no more recorded The Scriptures are delighted Laconica breuitate How shortly are the Sermons of Ionah of Iohn the Baptist yea of Christ himselfe reported setting downe as it were letters for words and words for sentences yea one sentence for the effect of a long Oration This is manifest that S. Augustin doth else where ascribe to the Eunuch fidem in Christum Admonitus Philippus accessit ad currum exposuit lectionem instruâ—it fidem eâ—â—ngelizauit Christum Credidit Euâ—uchus in Chrâ—stium aijt Ecce aquâ— c. Philip beeing admonished of the Angel â—anne to the chariot expounded that which he read taught the faith preached Christ the Eunuch beleeued
so as that withall they hate him in their hearts knowing that he will be and shall be their confounder These feare God so as withall they loue him in their hearts as feeling that he is and beleeuing that he will be their carefull preseruer And if at any time mistrustfull or carnall feare doe take hold vpon the Saints yet it is neither totall nor finall as it is in the Deuills For the regenerate partie will euer cleaue to Gods mercie by faith and the spirit of adoption will at length get the victorie and make them crie with comfort Abba Father whereas the Deuills feare euer totally without one droppe of faith and finally without one moment of comfort Therefore as it is no comfort to the Deuills to know that the Saints doe feare as well as they so it need be no discomfort to the Saints to see that they feare as well as the deuills Mâ—dus agendi actum distinguit They feare punishment these feare losse they feare and â—ate these feare and loue they feare and despaire these feare hope they feare and sinne still these feare and amend they feare and are damned these feare and are saued For there is a feare and reuerence with which we please God the fruit whereof is euerlasting saluation Hitherto I haue spoken of the Deuills beleefe and trembling seuerally and asunder and deriued vses from either necessarie to our instruction Now consider we of them iointly and together They beleeue and yet they tremble They tremble and yet they beleeue What Pugnantia loqueris Iacobe Good S. Iames doest thou not speake contraries How will these two stand together beleeuing and trembling If they beleeue why doe they tremble If they tremble how doe they beleeue for on the one side timor hostilis infidelitatis filius hostile feare is the ofspring of infidelitie Why were the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why are yee fearefull O yee of little faith If therefore the deuills tremble it is a signe that they beleeue not On the other side if they beleeue then what need they tremble For first Faith maketh attonment with God Beeing iustified by faith we haue peace toward God If they be at peace with God what cause haue they to feare For If God be on our side who can be against vs Secondly Faith purifieth the heart Now if the Deuills be mundi corde then they are blessed and see God with comfort What then need they feare Thirdly faith giueth boldnes and confidence By whom we haue boldnesse and entrance with confidence by saith in him Boldnes and Confidence are plaine opposites to feare and trembling Fourthly faith worketh by loue Now loue casteth out feare Ergo. If they beleeue they loue if they loue they feare not One of the Fathers expounding that place in the Song of Salomon Thy cheekes are comely with rowes of stones and thy necke with chaines maketh one of those chaines wherewith the Churches necke is adorned to be religiosa sanaque fides a sound and religious â—aith facta de puro diuinae cognitionis auro beaten and composed of pure gold of the diuine knowledge And to this pure and golden chaine of faith he applieth that of Salomon in the Prouerbs Coronam gratiarum accipies vertice tuo â—umellam aurâ—am circa caput tuum Thou shalt receiue a crowne of grace or a gracefull crowne vpon thy head and a chaine of gold about thy necke Now then if the Deuills haue such a crown of grace vpon their heads and such a rich coller of Sss about their necke as faith is a man would think they were adorned and bewtified sufficiently to appeare with iolliâ—ie in the most roiall presence euen of the glorious God himselfe How then saith S. Iames here that they beleeue yet they tremble The answer is this The deuills beleeue much many things as hath bin before declared but yet they beleeue not that which should keepe them from trembling What is that M. Bucer setteth downe in three words Reconciliationem non credunt They beleeue no atonement or reconciliation made or to be made between them and Almightie God Therefore all that which they beleeue will not keepe them from trembling Take for an example of them in this case a malefactor a felon a murderer or traytour conuicted and condemned to death This malefactor knoweth the King who he is he knoweth his prerogatiue royall that he can and is able to pardon him he knoweth and beleeueth further that the King of his naturall disposition is mild kind bounteous pitiâ—ull mercifull as thanked be God our King Iames is at this day The same malefactor knoweth yet further that the King out of his royall bountie and grace hath pardoned many yea some capitall offendors But now withall he hath no meanes nor friend to make to the King to obtaine his pardon he hath neither word not writing from the King to warrant his pardon nay he hath no hope that if he sought for it the King would graunt his pardon nay his heart is so besotted as that he can not thinke of seeking a pardon Here all the knowledge of the King of the Kings mercie of the Kings mercifull dealing with others will not put him out of feare of death but he trembleth daily hourely expecting his execution So is it with the Deuill He knoweth God be knoweth the omnipotent power of God that God can forgiue him and he can say with the leper Master if thou wilt thou canst make me cleane He knoweth the infinite mercie of God that he is mercifull gratious flow to anger and abundent in goodnes and truth that the whole earth is full of the goodnes of the Lord that his mercy reacheth to the heauens his truth vnto the clouds yea that the Lord is good to all and his mercies are ouer all his workes He knoweth further that God hath extended his mercifull pardon towards hainoâ—s offenders As to Dauid for adulterie and murder To Salomon for idolatrie To Peter for Apostacie To Paul for persecution and to thousand thousands whose names are not recorded All this the Deuill knoweth well and beleeueth all that he knoweth as hath beene before declared But now the wretched fiend hath neither means to make for his pardon for Christ is but Mediator dei hominum a Mediator betweene God and man not betweene God and the deuills and the goodnes of God which appeared in Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a loue of men not a loue of deuills neither hath he one title or iotte of a promise from God that he shall be pardoned neither hath he the hope that if he begge it God will giue him pardon neither hath he an affection to desire pardon but is shut vp as are all reprobates 〈◊〉 〈◊〉 〈◊〉
doe beleeue as is the faith of the Elect. For as they are compelled to beleeue euidentia signorum by the euidence of things so are we compelled to beleeue euidentiâ Spiritus by the euidence of the Spirit the holy Ghost vrging pressing opening and altering our vnbeleeuing heart and drawing vs euen against nature as it were against the haire to the obedience of faith yea no man can obey the Spirit herein but he offereth violence as it were to himselfe and to his owne carnall and vnbeleeuing soule On the other side when they or we doe come to beleeue whither they by sence or we by instinct certainely the faith it selfe must needes be voluntarie For Fides in potestate est saith S. Augustine Faith when we haue it is a thing in our power Cum vult quisque credit qui credit volens credit Euery man beleeueth when hee willeth to beleeue and not before and he that beleeueth beleeueth willingly the finger of God altering our vnwillingnes thereunto The same S. Augustine saith in another place that faith consisteth in voluntate credentium in the will of the beleeuers And rightly for no man howsoeuer induced to beleeue beleeueth when he doth beleeue against his will â—â—des est voluntaria certitudo absentium saith that same Destructorium vitiorum which is ascribed to our learned countriman Alexander Alensis Faith is a voluntarie certentie or a certentie consisting in the will This without all question is true among men how the Deuills should beleeue against their will though it be against their liking my reason doth not conceiue But of these false distinctions and differences betweene the faith of the Deuills and the faith of the Elect inough if not too much Yet yee know that error must be remooued out of the way if we will make cleere passage for truth as weeds must be pulled vp that the corne may growful Omnis error in vitio est saith Nazianzene Euery error is a fault and so would be corrected Now come we to describe the true differences of these two faiths and so in a few words lightsomely to open all that Saint Iames speaketh in this Chapter of a dead faith without workes which can not saue a man and yet no whit therein crossing S. Paul who in his two worthie Epistles to the Romanes and Galathians teacheth and prooueth that Only faith sufficeth to saluation Thus therfore I proceed The Faith of the Elect apprehendeth as many other things so namely and particularly The mercie and loue of God the Father per Deum mediatorem by Christ the Mediator Finding and feeling that God loueth him he in naturall affection turneth to God to loue him againe For gratia gratiam parit Louing God againe he laboureth to serue and honour that God who hath loued him first and that by doing his will and commandements Hereof he bringeth forth good works to the glorie of God and the benefit of his Church And thus faith worketh by loue that is of loue it is fruitfull in good works Quantum credimus tantum amamus quantum amamus tantum de spe praesumimus Quisque enim fidelis tantum credit quantum sperat amat tantum operatur quantum credit sperat amat And this is that which we call fides viua a liuing or a liuely faith because it sheweth the power and life of it selfe by operation as a tree sheweth it selfe to liue by the leaues blossomes and fruit which it bringeth forth And of this faith is all S. Pauls treatie when he maketh it the hand or instrument of our Saluation On the otherside the faith of deuills apprehendeth many things as hath beene before declared but among all it apprehendeth not nor can apprehend no mercie fauour loue or pardon from God as from a Father but all Iustice and seueritie as from an angrie and offended iudge Not beleeuing that God loueth them they haue no inclination to loue God againe Louing him not they haue no care to honour him not seeking his honour they are not carefull to please him by performing any dutie to him or his people And this is that same fides mortua of which S. Iames intreateth in this chapter and is so called because it bringeth forth no more fruit then a dead blocke or rotten tree nor will it saue a man no more then it will the deuills Of whome the Apostle notwithstanding all that their faith professeth here that they tremble in the presence of God This I take to be the true naturall and essentiall difference betweene the faith of the Deuills and the faith of the Saints And here now my shippe must passe between two dangerous rocks the bodies whereof though they be cliuen asunder yet the feete and foundation ioyne both together The good breath of the Spirit of God blow vpon my sailes and the holy wisdome of God set steersman at my helme that I may discouer both and auoid both and saile euen betweene both and so arriue happily in the hauen of truth with the safetie of my selfe and of my hearers There are at this day two dangerous opinions about our Sauing faith The one is the doctrine of our English Libertines which of my knowledge are neither few in number nor small in account And these men doe not onely professe themselues but also teach to others that to beleeue the starie of Christ and what the Scripture hath written of Christ is all-sufficient to Saluation God they say requireth no further faith at our hands And these I call my bare Historians The other is the doctrine of them of the Church of Rome who seclude confidence in the mercie of God from the nature of Iustifying faith Lindane saith Fides illa quâ quis firmiter credit ceriò statuit propter Christum sibi remissa peccata seque possessurum vitam aternam non fides est sed temeritas That saith by which a man assuredly beleeueth certainly concludeth that his sinnes are forgiuen for Christs sake and that he shall inherit euerlasting life is indeede not faith but rashnes Bellarmine whose very name breatheth out nothing but wrath can not abide in this caâ—e to heare of mereie He hath many chapters to prooue by the Scriptures by the tradition of the Church by reason c. that Iustifying faith hath not for his obiect the speciall mercie of God yea and he saith plainly that The Catholiques doe affirme certam promissionem specialis misericordiae non tam ad fidem quam ad praesumptionem pertinere that a certaine promise of speciall mercie belongeth not so much to faith as to presumption Thus for a Christian to professe by faith assurance of his owne saluation is among our Pseudo-Catholiques no better then headie rashnes and haughtie presumption As for that same priuate Couent as the French Kings Ambassador called it openly of the Patres Minores in the Councel of Trent which the
all temptations of the Deuill as Gerson well aduised that his Roiall Auditorie Granatensis is another of good note among them He dedicated his bookes to Sixtus Quintus and is of him greatly commended for a teacher of Sanctimonie Let vs here what he writeth of faith In one place he saith Fides proponit nobis beneficia diuina Faith propoundeth or tendereth vnto vs as it were to be fedde vpon the benefits or mercies of God It is therefore exercised about mercie and tendreth mercie to the heart In an other place Fidei atque spei sinum quaâ—ntum poterimus expandamus certi de immensa Domini benignitate nunquam frustrà nos in eo spem collocâ—turos Let vs set open the bosome of our faith and hope as wide as possibly we can beeing assured of the infinite goodnes of God that we shall neuer repose our trust in bim in vaine Here is an assurance of Gods goodnesse which the Papists call presumption and here is a perswasion that God will neuer faile vs which can arise of nothing but from faith in his mercie The same Author in another place Omnes qui a peccato ad gratiam vocantur propter illius gratiam merita vocantur All that are called from sinne to mercie are called thereto for the grace and merits of Christ for of him there hee speaketh A notable speach against Opera praeâ—isa But it followeth In cuius rei signum inter ea quae ad impâ—â— iustificationem requiruntur fides in Christum cum prâ—mis numeratur Qua profiâ—emur atque testamur nos ob eius merita a Deo Patre vocari iustificari In testimonie whereof namely that those which are called are called for the grace and merits of Christ among those things which are required to the iustifying of a sinner faith in Christ is reckoned with the chiefe By which faith we professe and protest that we are called and iustified of God the Father for his merits and fauour Did euer Protestant affirme more of faith then this that it maketh a man in the assurance of his heart to protest that he is called and iustified of God the Father for the merits of Iesus Christâ— What greater mercie can faith seale vp vnto vs For my part I shall neuer begge better faith then this of the Lord. Sâ—â—lla writing vpon that in the Gospel of Luke When he sawe their faith c. saith that There is duplex fides a double kind of faith Altera qua â—reditur haec est virtus Theologica One kind of faith is that by which we beleeue and this is a Theologicall vertue Altera est fides quae confidentia quaedam est scilicet qua credimus quod donabit Deus id quod ab eo petimus There is an other kind of faith which is a certaine confidence or assurance by which we beleeue that God will giue to vs what we begge of him Viraque autem requiritur ab eo cui peccata dimittenda sunt And both these kinds of faith are required of him whose sinnes are forgiuen Of the first kind of faith he saith that he which beleeueth not the things that belong to God cannot bee forgiuen yet therein excepteth the case of infants which cannot knowe them and so not beleeue them De alterae autem â—ide id est de confidentia dicendum est quòd sine illa non possunt peccata dimitti Of the other kind of faith which is confidence or assurance it is absolutely to be said that without it sinnes cannot be forgiuen But marke well what followeth Nam quamvis aliquis credat omnia quae in sacra Scriptura continentur quae Ecclesia credit si non confidit Dominum ei remissurum si ipse doluerit non vâ— ique dimittentur For although a man doe beleeue all that is contained in the holy Scriptures and all that which the Church beleeueth there is iumpe Bellarmines faith yet if he do not beleeue that the Lord will forgiue him if he sorrowe for his sinne there is apprehension of mercie they shall neuer be forgiuen him Imo etiamsi peteret illa dimitti si non confideret certissimè crederet illa sibi dimittenda nunquam dimittentur yea though a man do pray that his sinnes may be forgiuen if hee trust not and most certainely beleeue marke that against doubting that they shall be forgiuen him they shall neuer bee forgiuen him The words are long but neede no long glosse There is a faith which is confidence or assurance of Gods mercie towards vs. And without this faith of obtaining mercie it is not possible to finde mercie at the hand of God Well fate say I then that kinde of faith which â—aieth hold of Gods mercie and beleeueth it to belong vnto himselfe for that shall finde mercie and none but that Guilliandus Bellijâ—â—nâ—is commenteth vpon the Gospel of S. Iohn his booke printed at Paris dedicated to the Cardinall of Guise approoued by the facultie of Diuinitie there Writing vpon those words of Christ This is the worke of God that yee beleeue in him whome he hath sent speaketh in this manner Opus Dei vacauit sidem quâ—â— est certâ— de boniâ—ate Dei persuasio confidensque saâ—utis ab eo expectatâ—o Christ calleth faith the worke of God which is a certen perswasion of the goodnes of God and a confident expectation of saluation from him What can bee more plainâ—e The same man speaking of those words of our Sauiour Whilest you haue the light beleefe in the light Obserua non ait Credite in bâ—ce sed credite in luceâ— Marke saith hee that Christ saith not beleeue in the light with an abâ—â—tiue case but beleeue in the light with an accusatiue case So it is in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we would say Beleeue into the light what that phrase meaneth hath beene before declared But heare his inference from Christs speaking in that manner Vâ— distingâ—at Christus inter fidem vt simplicem historiâ— de Christo notitiam inter fidem viâ—nas seâ— salutarem Quae est certa fiducia qua quis sine dubitatioâ—e statâ—it apud se Christum esse sibi lumen adsalutem Christ saith hee spake in that manner that he might distinguish and put a difference betweene that faith which is a simple or bare knowledge of the historie of Christ and betweene a liuely and sauing faith which liuely and sauing faith is an assured confidence by which a man without doubting mark how verie Papists seclude vncertaintie from Faith resolveth with himselfe that Christ is vnto him light vnto saluation Me thinkes I see Bellarmine here fretting and fuming with the Diuines of Paris for autorizing this book But poore old man what can he do where the Pope himselfe dâ—â—eth not stirre the coales It is best that they suffer France still to approoue our applying faith I shall dispatch some others more shorâ—ly Goâ—ran citeth out of
we should repose our trust in God Thus sarre Frier Ferus directly against Frier Bellaâ—mine Fratrum concordia 〈◊〉 a rare kind of agreement among Friers Now to an other What if Father Campian the glory of the Philistims the challenging Goliah of 〈◊〉 time what if he be taken suspicious of this hereticall doctrine of applying faith Read the conference had with him in the tower of London When D. Walker had said To know God mereating to be Almightie in gouerning wise c. this to apprehend is sufficient to saluation Campian replieth as correcting that speech To apprehend these things effectually so that we also obey his Commandements and not onely to graunt theÌ„ to be true but also to apply these things to our selues through the passion of Christ this is saluation and sufficient So then belike by this mans opinion the power wisedome c. of God must be applyed to our selues for our owne benefit thorough the passion of Christ which how a man can doe and not drawe home therewith and therein Gods mercie to himselfe I can not disceâ—ne D. Redmâ—â— seemeth to haue beene a man of great note for grauitie wisdome and learning In the dayes of Henry the eighâ— a great defender of Popeâ—â—e But lying vpon his death bedde about the ende of the raigne of Edward the sixt he greatly lamented that he had too seriously and earnestly withstood this Proposition Onely faith iustifieth And then deliuereth his present opinion about it which is this That So faith doe signifie veram viuam acquiescentem in Christo fidem id est amplexum Christâ— that is So as by the name of faith wee vnderstand a true and liuely faith a faith resting in Christ that is an embracing of Christ as it were in our armes as those doe which haue long deâ—ited to â—ee and enjoy one another and are gladde of the possessing one another it is a true godly sweet and comfortable doctrine viz that onely faith iustifieth The iustifying faith then is a resting vpon Christ with comfort and an embracing of him with ioy which no man can doe which is not perswaded by and in Christ to finde mercie of God Thus haue you an whole Iurie impanaled of either sort Fathers of the one side Popish writers on the other all speaking for such a faith as apprehendeth mercie and applieth it to the beleeuer which doth abundantly shew that so to teach is neither Calvinian noueltie as say our loâ—tie Historians nor rash presumption as say our ignorant Papists Now for that I hold it my dutie to honour the Church in which I liue by giuing testimonie vnto it in all righteousnes which Church hath also receiued honourable testimonie from abroad to hold and teach soundly all points of Doctrine necessarie to Saluation and for that I haue heard with mine â—ares some that haue beene and some that now are great members in our Church challenged by name to be defenders of a sole historicall â—aith I will here in open place declare what the receiued iudgement of our Church is in this case Not caring in the meane time to know nor knowing to regard what euery particular Diuine holdeth in this Argument Tullie said Id ratum habent homines quod 〈…〉 quemprobant 〈…〉 vident I will therefore beleeue till I know the contrarie that all the Bishops and other Prelates which now liue in our Church doe ratifie that in this case which their predecessouâ—s haue determined especially since those their predecessors were men for life and learning so greatly approoued Thus therefore vnderstand the Veredict of our Church The Articles of Religion agreed vpon by that Conuocation Anno. 1562. and againe confirmed by the Subscription of the said Conuocation Anno. 157â— speake thus of Iustification We are accounted righteous before God onely for the merits of our Lord and Sauiour Iesus Christ thorough faith They therefore â—each such a faith as perswadeth a man that hee is iustified before God and that thorough the merits of Iesus Christ applied to him For else how can any man be made righteous by the merits of Christ if those merits of Christ belong not to him And how shall any man be assured of his Iustification vntill hee doe beleeue that those merits doe in particular and in speciall belong to himselfe Againe the Apologie of the Church of England professeth That there is no mortall creature which can be iustified by his owne deserts in Gods sight and therefore that our onely succour and refuge is to flie to the mercie of our Father by Iesus Christ and assuredly to perswade our mindes that he is the obteiner of â—orgiuenesse for our sinnes and that by his blood all our spots of sinne be washed cleane Now hee that is perswaded that Christ obteineth pardon for his sinnes and againe that all his sinnes are washed away in Christâ— blood that man I 〈◊〉 applieth Gods mercie by Christ to himselfe Lastly the good old Deane of Pauls who in the beginning of the late Quâ—enes raigne published a Catechisme authorised publikely to be â—aught in this land thus defineth in it a True Christian-sauing faith Fides est certa cognitio paterâ—â— Deierganos per Christum beneuolentia fiduciaque 〈◊〉 eadem fiâ—â—t in Enangelio testaâ—â—m est Faith is a certaine knowledge of Gods fatherly good will towards vs thorough Christ and a confidence in the same good will of God as it is testified in the Gospel This is the Doctrine of our Church concerning iustifying faith Those therefore which secretly whisper otherwise doe greatly wrong our Church and Church-gouernours yea indeed they greatly wrong themselues to resort with vs to the Word where such a faith is preached to communicate with vs in the Sacraments where such a faith is sâ—aled vp yea to liue in the bosome of our Church where such a faith is maintained and in the meane time to iumpe close with the Papists against vs in so essentiall a point of Saluation I will now conclude this Doctrine with her example of whom I am perswaded all true hearted Englishmen will be gladde to heare that same olde Mother and Nurse of this Church of England that same glorious Defender of this true auncient Catholike and Apostolike faith so many yeares that same raiser vp and protector of all those Bishops and other learned men that haue taught and confirmed this Doctrine of apprehensiue and applying faith among vs I meane the late Queene Elizabeth a woman of most famous and most renowned memorie She â—eared vp the preaching of this faith she maintained this faith she liued in this faith yea she died in this faith applying the mercies of God by the merits of Christ to her owne soule As appeareth in a Sermon put forth in print preached in this very place the next Sabbaoth day after her decease by a Preacher of reuerend respect in this Citie and familiarly knowne to me to be both wise and learned and religious and so one
that would not gloze nor dissemble in the matter It was spoken here now tenne yeares agoe let the performe those same decennalia to that peerelesse Qâ—eene who is worthie to haue her vicenalia yea her centenalia in this and all other our greatest assemblies I find it in that Sermon reported that Queene Elizabeth lying vpon her death bed M. Watson then Bishop of Chichester and her Almoner rehearsed to her the grounds of Christian faith requiring some testimonie of her assenting to them which she readily gaue both with hand and eye And when hee proceeded to tell her that it was not inough generally to beleeue that those things were true but euery Christian man must beleeue that they were true to them that they were members of the true Church truely redeemed by Iesus Christ that their sinnes were forgiuen c. shee did with great shew of faith lift vp her eyes and hands to heauen and staied them long as in testimonie of her assent thereunto O bessed Queene that liued so gloriously that died so Christianly that was optima iâ—dole in her prosperitie by the iudgement of the Papists her enemies that was optima fide in her deepest distresse in the heaâ—ing of the Protestants her â—oiall Subiects that maintained this applying faith while she liued to the good of so many thousands that professed this applying faith when she died to the honour of the Gospell and the sauing of her selfe Thanks be to God for his vnspeakeable grace The Truth beeing thus taught and proouedâ— good order of proceeding would that the contrarie Error and the Arguments which tend to the establishing thereof should be confuted And there is furniture inough in the word of God to dispatch that also for the Scripture is aâ— able to improoue as to Teach But this must be some other mans labour or mine aâ— some more leisure for this were a webbe that would aske three houres weauing more Bellarminâ— hath made vs a world of doe if a man would stand vpon euery Obiection Hee hath soâ—re seuerall Chapters fraâ—ght with Scriptures and Reasons and Fathers alleadged after his manner against faith of speciall mercie To name many were enòugh to confute them but they are vncooth and let them be vnkissed to vse olde Chaucers phrase Two places of Scripture there are which two English Knights once when it was pressed vpon me at the table and that so eagerly as they gaue mee no space to eate they beeing two to one sounded out their own triumph as if their Arguments were inuincible Them I will now indeauour charitably to satisfie by these presents Obiect 1. It is written Ioh. 17. 3. This is life eternall that they may knowe thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the onely very God and whome thou hast sent Iesus Christ From hence they would conclude that The sole knowledge of God and of Christ is sufficient to eteranall life Resp. The Answer must consist of many branches which I will first seuerally display and then conioyne all together 1. First Aliquandâ— cognoscere pro eo quod est credere pâ—nitur Sometimes to knowe is put for to beleeue saith S. Augustine speaking of those words That the world may knowe that thou hast sent mee And there he alleadgeth an other like place out of the same Chapter They know that I came out from thee and they haue beleeued that I was sent of thee 〈◊〉 crediderunt Hot dixit posterius crediderunt quod prius dixerat cognouerunt The latter expoundeth the forâ—mer they knowe that is they beleeue So may it be taken also in the third verse and well may knowing be taken for beleeuing contra quia illud noâ—imus quicquid fide non ficta etiamsi nòndum per speciem contuendo iam tamen inconcussè credendo retinemus because we know all that which now wee hold without waâ—ering by faith vnfained though yet we doe not sensibly behold it Take that first though this well I wore doth not fully satifie the purpose 2. Secondly To knowâ— doth not euer signifie bare vnderstanding sed quandâ—m animi adid quod gratuâ—â— nobis est affectioneâ— But to know signifieth sometimes a certaine affection or inclination of the minde with loue and liking to that which is acceptable vnto vs. There is in man as there is in God Dâ—plex notitia a double kind of knowledge one is simplicis speculationis of simple vnderstanding so God knoweth all things both good and euil The other is notitia approbationis that is to know with approouing So God knoweth the way of the righteous that is he knoweth it with liking and approbation And on the other side he neuer knewe thâ—â—icked that is to loue theâ— and their doings Hoc enim loco charitas cognitio dicitur saith Theophilact In that place loue is called knowledge Read more for this distinction if it seeme strange to any August in Psal. 118. Teth. Elias Cretensis in Nazian â—rat 11. Sotto Maior in 2. Tim. 2. I apply it thus to this matter To knowe God and Christ with a bâ—re and simple vnderstanding what they are what they haue done c. this is not nor cannot be eternall life as hath beene before declared But to knowe God and Christ with approbation affected with them louing them taking delight and ioy in them for being such as they are and for doing that which they haue done this is and this must needes bee eternall life For why This affectionate and approouing knowledge is euer ioyned with confidence in the mercie of God and of Christ and in truth is a comfortable Effect of the same The Deuills and the Reprobates knowe God and Christ what they are and what they haue done for mans saluation as well as we but they affect not with liking thaâ— which they know because they are not perswaded of any loue mercie or kindnesse in God towards themselues But the true beleeuer as he knoweth them so hee liketh to know them and is affected to them in loue as perswaded that all the goodnesse loue mercie and fauour which is in God and in Christ doe belong vnto him and thus to know God and Christâ—â— eternall life Thirdly Sciendum duplicem esse Deinotitiam saith Peter Martyr we must know that there is in a man a double kind of the knowledge of God Vnam efficacem qua immutamur ita vt quae nouimus opere conemur exprimere alteram frigidam qua nihilo reddimur meliores There is one an effectuall kind of knowledge by which we are so changed in heart and affection as we striue to expresse in our deeds that which we know Of which kind I take that to be spoken of S. Paul to the Colossians Yee haue put on the new man which is renued in knowledge after the image of him that created him Now this is such a knowledge as ariseth of faith and by faith ioyneth vs to