Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	abraham_n	work_n	wrought_v	5,418	5	9.4241	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15057	An ansvvere to the Ten reasons of Edmund Campian the Iesuit in confidence wherof he offered disputation to the ministers of the Church of England, in the controuersie of faith. Whereunto is added in briefe marginall notes, the summe of the defence of those reasons by Iohn Duræus the Scot, being a priest and a Iesuit, with a reply vnto it. Written first in the Latine tongue by the reuerend and faithfull seruant of Christ and his Church, William Whitakers, Doctor in Diuinitie, and the Kings Professor and publike reader of Diuinitie in the Vniuersitie of Cambridge. And now faithfully translated for the benefit of the vnlearned (at the appointment and desire of some in authoritie) into the English tongue; by Richard Stocke, preacher in London. ...; Ad Rationes decem Edmundi Campiani Jesuitæ responsio. English	Whitaker, William, 1548-1595.; Campion, Edmund, Saint, 1540-1581. Rationes decem. English.; Stock, Richard, 1569?-1626.; Whitaker, William, 1548-1595. Responsionis ad Decem illas rationes.; Durie, John, d. 1587. Confutatio responsionis Gulielmi Whitakeri ad Rationes decem. Selections.	1606 (1606)	STC 25360; ESTC S119870	383,859	364

this booke of the Babylonish captiuity he thus writeth of this Epistle I passe ouer that which many probablie affirme that this was not the Epistle of S. Iames the Apostle nor agreeing with the spirit of an Apostle These things very grauely and modestly hath Luther written concerning this Epistle of S. Iames d DVR Jf you had seene the copie printed at Jena you should see that Luther thus speaketh of this Epistle WHIT. p. 22. I acknowledge that Luther in a most auncient preface published by himselfe at Wittenberge 1525. called it a strawen Epistle in comparison of the Epistles of Saint Peter and Saint Paul but finde not that you affirme any where neuer culled it as you affirme a contentious barren swelling or a strawen Epistle though I deny not but Luther was of that opinion that he greatly called in question the Author and Argument of this Epistle And it had been your part who condemne his opinion to haue confuted his reasons Erasmus euidently writeth that this Epistle hath no tast of Apostolike authoritie so that Luther iudged more tolerably of this Epistle then Erasmus But howsoeuer the case stand Luther in his iudgment is not without the consent of the e DVR Jf he agreed with the first and purest Churches you differing from him doe dissent from them WHIT. I call them the purest Churches not for their sincere iudgement of this Epistle but for that they flourished in the best and purest times first and purest Churches And yet to let Luther passe we haue no other opinion of this Epistle then your selues haue and honor it as much as you thinke it deserues And let me promise and anow this for vs all whatsoeuer in this combate which you haue vndertaken you proue out of this Epistle we will most willingly imbrace and not shift it off as you suspect we will All the sentences of this Epistle we allow of and reiect not any one For as for that instance which you giue of sole faith it is but a sillie and lame tricke of your sophistry our doctrine of iustification by faith only is most true holy which S. Paul also clearely teacheth though he doe not f DVR Saint Paul neuer in plaine words hath affirmed our iustification by faith onlie WHIT. pag. 27. When S. Paul saith we are iustified by faith it is as much as by faith alone because faith respects onely mercy and withall excludeth workes Rom. 3.28 cap. 4.5.6 cap. 3.20 Gal. 2.16 and lastly he saith we are freely iustified by grace Eph. 2.7.8 Rom. 3.24 then he affirmes that faith only doth iustifie expressely vse these words Rom. 3.24.28 Faith alone And the auncient do so expound and interpret S. Paul Ambrose saith g DVR Ambrose by his sole faith excludeth only the workes of the ceremoniall law and so he speaketh in that place WHIT. pag. 33. It is enough that he affirmeth that this is S. Paules position we are iustified by faith only And when he excludeth only the workes of the ceremoniall law in that he is against the iudgement of Augustine and Hierome and himselfe also in lib. 2. cap. 2. de Iacob vita beata They are iustified only by faith it is the gift of God h DVR Basil excludes only those workes which are wrought by the sole power of freewill WHIT. pag. 38. Basil excludes not only the workes wrought by the power of freewill but euen those which proceed from faith and grace for he produced S. Paul and Saint Peter whom he denies to haue been iustified by workes yet had they both faith and grace Basil saith They are iustified by faith alone in Christ. i DVR Nazianzene excludeth only that high knowledge of diuine mysteries WHIT. pag. 41. Nazianzene excludes not only that high knowledge of diuine mysteries but also by it all other workes for seeing it is the most excellent and so excluding the greatest he must needs exclude the lesse Nazianzene saith Righteousnes consisteth in faith only Why should I recite any other sayings of other of the Fathers of the Church This doctrine is both Euangelicall and Apostolicall contrary to this if Iames or an Angell from heauen should preach let him be held as impious wicked and accursed But you will say S. Iames denies iustification by faith only yea affirmes that we are iustified by workes We answere that the Apostle speaketh of a k DVR Saint Iames speaketh not of a faigned faith for how can be thē speake of Abrahams faith how is it fayned to beleeue that God is WHIT. pag. 42. S. Iames speak●th of a fayned faith as is plaine vers 14. for it is in words only vers 15.16 it giueth nothing when reliefe is required verse 17. it is without workes and dead vers 18 only that is true faith which can be shewed by workes heere no workes vers 19. It is only such a faith as the diuels haue so a fayned and dead fa●th pag. 44. And Augustine thus expoundeth it De fide oper Cap. 14. in Psal 31. in Praefat. and pag 45. Though Abrahams faith was a true faith because it shewed it selfe by true fruites and true workes that proues not but their faith is fayned who haue no workes Of which Saint Iames speaketh pag. 46. faith is not the lesse fayned and vaine because it beleeues that God is seeing Saint Iames affirmeth the di●els beleeue as much feigned dead idle and counterfeite faith which many boasted of and falsly perswaded themselues they were iust by it This faith which we may more truly call a carcase of faith Saint Iames denieth to be sufficient for saluation to any and he that is iustified he teacheth must be iustified by workes that is must be proued and declared to be iust for it must needs be that faith be liuing fruitfull and accompanied with good works that all may clearely perceiue and discerne you are indued with true faith And so doth S. Iames very fitly accord with S. Paul while he disputes from the effects when as S. Paul argueth from the cause The principall immediate cause of our iustification S. Paul makes faith S. Iames writeth that a man is iustified by workes that is euery man by his workes as by most pregnant testimonies is l DVR It is ridiculous to thinke that Saint Iames should teach men how to shew themselues iust and speake nothing of true iustice WHIT. pag 47. We say not that Saint Iames teacheth only how a man may obtaine the opinion of iustice with men but how he may shew and declare himselfe by certaine proofes and arguments to be indued with true iustice And that this place toucheth the declaration of true faith by workes and so the demonstration of our iustification not we but your owne men do so teach Thomas Aquin. in Iacob 2. Glossa-Ordin in Iacob knowne and acknowledged iust while his inuisible faith is witnessed and declared by his visible workes

the error of your interpretation which you haue sucked from your corrupt maisters Cursed is euery one that continueth not in all things which are written in the booke of the law to do them The law promiseth life to them which obey the Law in all things they that offend in any thing to them it threatneth death and damnation p DVR Yet Christ Math. 11.30 saith My youke is easie and my burden light And S. Iohn 1. Epist 2.4 Ho that saith I know him and keepeth not his Commandements is alayr WHIT. pag. 705. S. Ioh. 1. Epist. 5.3.4 expoundeth the speech of Christ His Commandements are not grieuous For all that is borne of God ouercommeth the world and this is the victorie that ouercommeth the world euen our faith This yoke then to those who haue faith seameth not grieuous because they are inflamed with the loue of Gods Law neither feare they the curse of it because they are ingrafted by faith into Christans for the place of S. Iohn I answere they are said to keepe the Commandement● who do their best enendeuour to keepe them If any do thinke that he so keepeth them that hee is without all sinne that is that he perfectly keepeth them S. Iohn calleth him a lyar 1. Ioh. 1.8 An hard condition and which no man can euer satisfie Christ doth propose to vs another condition much easier Mar. 16.16 Beleeue and thou shalt bee saued By this new Couenant the old q DVR If it be abrogated how are we not freed from the obedience of it If God require only that you beleeue then by beleeuing you fulfill the Lavv and so haue not only an imputed but an inherent righteousnes WHIT. pag. 614. I say not that the Law is simplie abolished but in some respect Therefore it vvill not follovv that vve are freed from the obedience of it Againe vvee say not that faith fulfilleth the Law as if it did performe perfect obediēce to it but because it layeth hold on Christ vvho is the end and perfection of the Lavv and on his righteousnes Therefore is it not an inherent but an imputatiue iustice is abrogated so as whosoeuer beleeueth the Gospell is freed from the condition of the Law Gal. 5.18 Rom. 6.14 For they that r DVR Christ saith not as you write but Hee that beleeueth and is baptised shall be saued Now they who are baptised haue receiued from God a good will to keepe the whole Law which they determine afterwards by the grace of Christ to obserue WHIT. pag. 715. The words of Christ confirme as ●●ch as I brought them for For Baptisme is not a worke of the Law but a wale of faith And Christ sheweth that our saluation consisteth only in faith And though the baptised frame theirliues according to the rule of the Law and are endued with new wills and new strength yet they do it not with that mind to iustifie themselues by their obedience before the Lord. Then should they lose the righteousnes of faith which doth not consist in our merits and good vvorkes but is such as the Apostle describeth Rom. 4.5 beleeue are not vnder the Law but vnder grace What needs many words ſ DVR This is your new Diuinitie that vvee should be freed from the cursse of the Lavv vvhich vvee cannot fully obey vvhen as Christ at the last shall pronounce the cursse against those vvho haue not obered And Christ as S. Paul saith hath freed vs from the cursse because by his death be ●ath deserued grace for vs vvhereby we may keepe the Lavv. WHIT. pag. 713. This is your ignorance in Diuinity For who is ignorant of that which the Apostle affirmeth plainely Gal. 3.13 that Christ hath freed vs from the cursse of the Law Though then we cannot fully keepe the Law yet being ingrafted into Christ and he communicating his righteousnes vnto vs wee escape the cursse of the Lavv. At the last day it is no maruell if Christ pronounce the cursse of the Law against the reprobates vvho neuer vvere freed from the cursle And if Christ by his death brought vs grace to keepe the Law why might not the Galathians haue kept the Lavv and obtained righteousnes by it But the Apostle shevveth them that Christ tooke the cursle because he tooke both the sinne and the punishment vpon him not that therby he procured thē grace to fulfill the Law Christians are deliuered from the curse of the law but not from the obedience of it As for our works surely God regardeth them and if they be good he rewardeth them if contrarie he iudgeth them worthy of punishment t DVR Jn those vvho are iustified God much respecteth their vvorkes as in Abraham Iam 2.21 and 1. Ioh. 3.7 And in Phinehas Psal 106.31 his vvorke imputed for righteousnes WHIT. pag. 716. To the places of Saint Iames and Saint Iohn you haue been ansvvered before The fact of Phin●ha● proceeded from faith and so the praise of it to bee giuen to faith not to the worke If you accounted of Th●mas as you make shew of your iudgment vvould bee sounder in these things For thus he vvriteth on Galat. 3. VVorkes are not the cause that any one is iust before God but they are aff●ctes and manifestations of righteousnes Neither Luther not any of vs say any more but in iustifying of vs God hath no respect to our works u DVR The Prophet saith not that a man is iust because be beleeneth but that be vvho is iust doth liue by his faith that is doth vphold himselfe by his faith and sainteth not It is as absurd to be iust by another mans iustice as to liue by another mans life WHIT. pag. 716. I could admit of your exposition but that I am persvvaded the Apostle vnderstood the Prophers mind beuer then you For the Apostle hath vsed it to proue that we are iustified by faith and not by the workes of the Law no not by those which are wrought after faith for thus he reasoneth Gal. 3.11 That 〈◊〉 man is iustified by the Law in the sight of God it is euident for the iust shall liue by faith And the Law is not of faith What hath he concluded but that you demy that is that the Prophet hath said that a man is iustified because hee beleeueth So Chrysast in Gal. 3. sheweth that saith iustifieth by the testi●●●nie of the Prophet Abakuk Which if it were not what concerneth it the Galathians who vvere endued vvith faith and ioyned their vvorkes vvith their faith If it be absurd to be iust by another mans righteousnes I pray you tel me hovv the Scripture calleth Christ both the cursse and sinne As for vs we had rather be absurd vvith the holy Ghost then vvise vvith you for the iust shall liue not by his works but by his faith Now goe on * DVR Then where is your faith which assureth you of the remission of your sinnes and quiteth all your

is my follie which was not the follie of Eusebius and Sozomen for Eusebius who was present at the same Synod writeth that Constantine in the first rancke sate downe in a golden chaire And Sozomen saith there was a throne prepared for him and that a great one and aboue all the other place in the Councell it skilleth not greatly for what if he chose the lowest seate amongst the Bishops Euseb lib. 3. de vita Constant Sozom. lib. 2. cap. 19. but you thinke he did it rather forced by necessary dutie then moued by voluntarie humilitie marke then what Eusebius writes When he was come to the chiefe place he stood vp in the middest of the assemblie and there when a little seate made of gold was brought for him he sate downe Heere you see that Constantine sate in the highest place a seate of gold which was the chiefest and aboue all the rest as Z●zomen relates But these your proofes are passing strange they strengthen the cause of your Pope excellently well Now you passe forward vnto the Turks Turkes wherein you do too manifestly bewray your ignorance in historie For the Turkish gouernement neuer lesse preuailed then since Luther began to publish the Gospell Before he did ouer-run and like a troublous sea breake into all Countries with a furious and vnresisted violence But since Luther like a good husbandman began to sow the seed of the Gospell this raging sea hath as it were retired or stood still and conteined it selfe within his owne bounds Vicuna was kept by the Lutheranes and assaulted by Solyman but he returned with losse and with shame and prooue if you can that euer the Christians became weake or the Turks stronger by their default The Letters which you pretend as written from Solyman to Luther might with better reason haue bin sent to the Pope for the Turks are beholding to none more then your Pope as they well know and vnlesse they will be vnthankfull they will euer acknowledge it For if as our Sauiour Christ saith a kingdome diuided against it selfe cannot stand then the breaking of the strength of the Empire and weakning the power of Christians and consequently strengthning the Turks all must be imputed to him which rent and diuided the Romane and Christian Empires and of one kingdome made two As long as the prouinces and dominions of the Empire were vnited we were strong ynough against the Turks but after Pope Leo the 3. diuided the Empire the Emperour of Constantinople which before had much ado to resist the Turke was now no longer able to sustaine the burthen wanting the greatest part of his Empire There is then no reason why the Turke should thanke Luther but the Pope rather as he hath good cause It were too long to rehearse all the intercourse which hath passed betwixt the Pope and the Turke let vs now heare the conclusion They are say you onely professed enemies to vs. Certainely they haue infested them of the Greeke church more then the Latine So that if they be the best Christians that are most persecuted by the Turks the Grecians must goe before you Whereas you adde something of Altars and Images know you that the Idolatry of your Church is so great that the Turks themselues are ashamed and therefore they breake and euill intreate your Images and Idols wheresoeuer they find them Now you come to Hereticks the lees bellowes Heretikes and fewell of hell fire As long as there wants no Papists this fire will want no fewell The first you meete with is Simon Magus Indeed your Church is something more indebted to this Simon then the other but what of him He denied freewill vnto man and bragged of faith alone Where finde you that tell vs Campian for this is not affirmed by Ireneus or Clemens in the places alleaged he thought that all things came to passe by destinie and an ineuitable necessitie whereby he vtterly abolished mans freewill x DVR If you be a Caluinist then this must needs be your doctrine when as Caluin had so taken avvay all freedome that he hath brought a necessitie greater then Stoickes fate WHIT. pag. 882. I am a Christian you a Iesuite Caluin as you wel know neuer tooke away the freedome of will vnlesse you reason thus the will of man is not free in good things before it be regenerate by the spirit of God therfore there is no freedome of the will at all which verily hath no strength of consequent in it We hold no such opinion Neither did he boast of sole faith as you say but this was his opinion that from the doctrine of Iustification by grace and faith he let loose the raines to all impietie dishonestie where do we defend any such things Nouatianus would himselfe be Bishop of Rome and opposed himselfe to Cornelius the lawfull Bishop hoping by force to get the Bishoprick What is this to vs But he was an enemie to the two Sacraments of penance and extreme vnction y DVR It was not for this but because he tooke away the Sacrament of Penance in vvhich Priests do pardon sinne WHIT. pag. 882. Whether Penance was a Sacrament or no was not the thing in question betwixt Nouatus and the Catholikes but whether there was any place for repentance left vnto those that did sinne that the Minister might assure thē of remission of sins if they repēted we grant that this power is giuē to the Ministers of the Gospell therefore we are far from the error of Nouatus He denied pardon and repentance to them that fell in persecution Herein he was an enemie of repentance Our case in farre different which exclude no true penitent from hope of pardon Manos wholie reiected baptisme as vnprofi●able and not necessarie Do we affirme any such thing We z DVR You take from Baptisme all power to remit sinnes and confirre grace as the Manic●es doe And yee Caluinists deny that the deed done doth confirre grace to them vvho beleeue WHIT. pag. 883. We beleeue and teach that in Baptisme sins are forgiuen which the Manichies vsually deny Therefore we differ much from them And as for the inuention of the deed done we reiect it euen in those who are indued with faith for what neede haue wee of any such inuention that grace is conferred and giue● by the deed done if faith be not wanting denie indeed that baptisme confers grace to the vnbeleeuer by the worke wrought he denied it to be profitable at all are we like him Austen and Epiphanius accompt Aerius for an Heretick so did few of the auncient Fathers besides these And if to condemne praiers for the dead Hierou ad Euag. in 1. Tit. and make equall a Priest with a Bishop be hereticall what shall be Catholick Hierome was altogether of Aerius his mind about equalitie of Priests for he determines them to be equall with Bishops by Gods law This was not that Aerius Socrat. lib.

370. When did I euer grant Campian so much I should certeinly doe the Fathers great iniury if I should adiudge them for Campian who are so farre different from him And for your kindred with them it is but as the Iewes were Abrahams children for if you were the children of the Fathers you would hold the faith of the Fathers For the Scribes and Pharisies were not the children of Moses because they sate in Moses chaire Neither are they the children of the Saints who hold the places of the Saints as Hierome Neither haue they the inheritance of Peter which haue not the faith of Peter as Ambrose neither ought faith to be tried by persons but persons by saith as Tertullian hath written We verily loue and duly reuerence the Fathers yet wee acknowledge but one Father in heauen and one teacher which is Christ And if you acknowledge them wholy your Fathers why doe you forsake many of their opinions therefore are these Fathers wholie on your side what is this else but dotage and to speake without witte or feare Some body said that Ambrose was bewitched by the diuell Ambrose whether any euer said it or no I neuer knew neither is it greatly materiall the best most righteous men may sometimes be so farre bewitched as they doe not in some things perceiue the truth and you doe too openly bewray your malice by labouring to raise an euill opinion of him and to make vs infamous for such speeches as may haue a good construction though at the first they seeme odious Certeinly I haue read many Papists and heard of some all passing shamelesse and malepere but more impudent then your selfe in all my life did I neuer know any There is no end of your lying you feare no mens censure there is neither faith nor truth in any thing you speake Euen now you set vpon Beza with a fresh lye He you say hath written that Hierome is as surely damned as the diuell because he was iniurious to the Apostles a blasphemous a wicked and an vngodly man That Beza affirmeth not these things I protest and a●ow let any man that will see the place if it be otherwise let me be accounted very infamous For as for those first words that Hierome was damned aswell a● the diuell either they are by malicious cauelling fetched out of some other place as all the rest are or altogether forged as the most In the place alledged there is no such thing Concerning that he saith of Iniury and Blasphemy I will set downe Beza his owne words that all men may know your impudency Euen Hierome Beza in annot noui Testam in Act. Apost cap. 23. saith Beza if it be true that Erasmus vpon this place saith of him is not only iniurious to the Apostle in that hee findeth want of moderation in this speech wherin rather appeareth his Diuine courage but also is openly blasphemous in that euen in Christ himselfe he hath found some signe of imperfection Thus far Beza the matter of his complaint is about S. Paules sharpe answere vnto the high Priest in which Hierome as Erasmus testifieth in his Dialogues against Pelagius findeth some want of moderatiō not only so but euen in Christ himself he looketh for some imperfection of piety which reports of Hierome if it be true as Erasmus affirmeth why might not Beza iustly esteeme him in the one iniurious to the Apostle in the other so blasphemous against Christ For what can bee deuised more vnworthy the Apostle then that in his answere to the high Priest he should shew too much spleene or what could be spoken more blasphemous against Christ thē that the grace wherewith he was indued was imperfect But Beza further reprehendeth Hieromes exceeding boldnes in wresting the Scriptures wherein he hath most iust cause of complaint for either Hierome wrested the Scriptures or they are so weake and easie of themselues as they may be any way turned And truly he must be very desperate that should defend Hieromes interpretations Gregorius Massonius esteemeth more of Caluin then of a thousand Augustines Luther is not moued though a thousand Austens Cyprians Churches be against him The answere is ready whosoeuer speaketh truth in that respect is more to be esteemed then a great multitude that could not discerne the truth They therfore that haue obserued the errors of the Fathers either those you haue named or the rest which heere also you recken vp Optatus Athanasius Hilarie Cyrill Epiphanius Basil Vincentius Fulgentius Lee and Gregory of Rome and haue admonished the Readers of them are so farre from malepertnes herein as that cōtrary they haue performed a work for the Church needfull profitable and acceptable to all good and godly men For as the true expositions of Scriptures are to bee expounded to the Churches so are the contrary to bee reiected Hierom. Paul August Hierome saith well it is the worst kind of teaching to depraue sentences of Scripture and to draw them perforce to serue our turnes Wherefore we professe with Augustine All writers and their sayings must bee i DVR That trial must not be made by Apostate Monks but by lawfull Pastors and doctors WHIT. pag. 372. And why not I pray you is it because they are Monkes I thinke not or because they haue departed frō you That is the matter as it none might touch reade examine the scriptures but those who haue plight their troth to you neuer to assent to the Scriptures though they directly cōtradict popish doctrin we would willingly harkē to lawfull Pastors examining interpreting the Scriptures such as you haue none Because with you examinatiōs must not be made by the rule of the scriptures but after the wil of the Pope and all your Pastors haue tyed thēselues to the iudgemēt of the Romish Antichrist that that which they see they wil not see if it displease the Pope by whose spirit they are guided iudged according to the holy Scriptures the authority wherof is more excellent then the whole nature of man is able to conceiue not that I disallow the opinions of the most worthy Fathers but I follow those that come nearest vnto the Scriptures and when the Scripture it selfe is manifest I embrace it before them all Whereas then we consider the sayings of the Fathers and examine them by the light of Scriptures we do here nothing vnwonted nothing boldly or arrogantly but you haue alwaies been fliers of the light of Scriptures as Tertullian speaketh Tertul. de Resurrect and therefore do so diligently prouide for lurking holes in the Fathers that you may alwaies haue some place of refuge For seeing Scriptures faile you what remaineth but that you seeke aide from any euen the meanest But you tell vs why we do so much anoid the Fathers I had rather you would tell vs why you doe so carefully auoide the Scriptures For say you they that cannot away with set times of Fasting must needs be

void of good workes but it is of that nature that it worketh by loue It is therefore faith alone which iustifieth that is which embraceth Christs obedience wherin our righteousnes consisteth but yet this faith which iustifieth is neuer alone for it is euer accompanied with hope and charity and doth not suffer it selfe to be disioyned from it For as the heate alone of the fire doth set the wood on fire and yet this heate is not alone but continually ioyned with the light so faith alone of it self doth iustifie albeit it can neuer be quite alone Now seeing that all our righteousnes and happines do consist in the pardon of sinnes we also teach that this ought to be most certainly perswaded to vs and knowne of vs so as our soules may rest therin as in a most safe and quiet hauen For being iustified by faith wee haue peace toward God through our Lord Iesus Christ. Now what could this peace be it we were alwaies distracted with a doubtful hope thoughts and tossed as it were with waues hither and thither about our saluation Albeit therefore our consciences are set vpon oftentimes by many terrors so as they cannot be so secure in this life as if wee did alreadie enioy the endlesse ioy of heauen yet we say that this faith ought to depend most certainly and strongly vpon the promises of God so as wee may expell all doubting about the grace of God our adoption and saluation For true faith cannot agree with vnbeliefe It is the propertie of this to distrust Gods promises but the property of that is to ouercome and driue away all doubting as much as may be But if faith be full of doubting wherein doth it go beyond vnbeliefe let vs beleeue the Apostle who both knew very well and hath described exactly the nature of true faith He propoundeth Abraham vnto vn in whom wee may behold a most notable image of true faith What did he did he stagger was hee in suspense with himselfe did he doubt nay in him al things were contrary Rom. 4 1● he against hope did beleeue vnder hope he was not weake in the faith hee did not discourse against the promise of God through vnbeliefe he was strengthned in the faith hee was fully perswaded that God which had promised could performe it And this faith was imputed to him for righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was Abrahams faith shal ours bee vnlike it but he is our Father wee his children and children should bee like their father The conclusion is made now against you Campian that by faith wee are i DVR You can neuer shew out of Gods word that forgiuenes of all sinnes is giuen to them vvho apprehend the righteousnes of Christ by saith WHIT. pag. 618. This that you deny to be shewed in the Scriptures is most plainly taught in them as Ioh. 3.16 Act. 10.43 Act. 13.39 DVR But vve know not vvhether vve be endued vvith true faith WHIT. pag. 620. Indeed it cannot be denied that many are deceiued with a fained faith but they who are indued vvith true faith they do know that they haue true faith so did Paul 2. Tim. 1.12 know for himself in 2. Cor. 13.5 he biddeth other learne to know it So a Christiā may know that he hath true faith that by the spirit that he hath giuen vs as 1. Ioh. 3.24 made certaine of our saluation and that your variable and suspicious faith is liker to infidelity than to faith Basil in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k DVR That which you bring out of Basil and the Tridentime Catechisme doth ouerthrow your selfe what certaintie can a man haue of his iustification vvhen as S. Paul saith 1. Cor. 4.4 I knovv nothing by my selfe yet am I not thereby iustified And the like hath Iob. cap. 9.15.20 WHIT pag. 622. If they attribute to faith a most certaine persvvasion without doubting as they do do they not cōfirme our doctrine that a man may be certaine of his saluation For those temptations which come frō the flesh though they may shake it yet they cannot ouerthrow it As for S. Paul doth hee denie himself to be iustified doth he doubt of his saluatiō Reade the end of the eight to the Romans and you shall find him so certaine of his iustification and saluation as that you Papists are glad to ansvvere that he had it by an extraordinary reuelation of the spirit And do you novv make him doubting of his saluation But you vnderstand not Saint Paul in the place you alleadge for he doth not not deny that he is iustified but he saith that thereby he is not iustified because he knovveth nothing by himselfe Iob also though he dare not trust to his owne workes and innocency yet he shevveth himselfe to be certaine of his ovvne saluation Iob 19.26 Basil saith excellently What is the propertie of faith a full or certaine perswasion void of all doubting But what meane I to conuince you by testimonies of the auncient whom the very Catechisme of Trent doth confute Catechis Trid. in 1. art Symb. The word beliefe saith it as the holy Scriptures teach hath the force of most certaine consent Wherefore he beleeueth to whom any thing is certaine and assured without doubting Now we beleeue euerlasting life therefore it ought to be most certaine assured to vs without any doubting I require now nothing more the Catechisme of the Councell of Trent ratified by the authoritie of the Pope and Councell teacheth me that a man ought to be certaine of his saluation But are you not yet quiet but stil question farther for say you how can a man be sure l DVR VVho could euer be certaine of his ovvne perseuerance to the end vvithout the peculiar reuelatiō of God WHIT. pag. 626. In this speech you cut in sunder the sinevves of Gods euerlasting decree For seeing Gods predestination is certaine and vnchangeable it doth cause our calling iustifying and glorifying to be as certaine as it selfe For is it in your povver to dissolue and breake in sunder that golden chaine of the Apostle Rom. 8.30 and to vvhom can his owne perseuerance be doubtfull seeing God testifieth his perpetual good wil towards vs as these scriptures fully teach Ier. 32 40. Ioh. 13. 1. Luc 22.32 Iob. 17.20.21 Matth. 21.22 Rom. 8.9 Ioh. 14.16 Ioh. 10.28 Phil. 2.6 Rom. 11.29 1. Ioh. 3.9 Matth. 24.24 of his future perseuerance That may be certaine Campian by faith which if it be true cannot vtterly decay Heb. 11.1 The Apostle termeth faith the m DVR No man euer doubted but that all those things which vve beleeue are most certaine But you ought to shevv that euery ode ought to beleeue that he shall perseuere in that faith to his end Saint Paul she vveth that certaine had made shipvvracke of faith 1. Tim. 1.19 WHIT. pag. 627. The question is not vvhether things beleeued be certaine or no for

without faith but to his perdition who receiueth the Sacrament that monster I doe abhorre and detest with mine whole hart You adde therfore they haue made no more reckoning of the Baptisme of Christ then of Iohns that is a meere ceremonie I am not ignorant what the Fathers thought of the Baptisme of Iohn But I heed what the Scriptures teacheth not what they imagined In them both there was the u DVR But Matth. 3.11 Iohn baptised with water only Christ with the Spirit WHIT. pag. 669. Here is no comparison betweene the Baptisme but the persons for not Iohn only but not Peter nor any Minister of the Gospel can giue the holy Ghost to those whom they doe baptise Men giue but the outward signe it is Christ who giueth the Spirit DVR VVhy vvere they Act. 19 4.5 baptised againe vvhom Iohn had baptised if it be the same Baptisme WHIT. pag. 671. They were not rebaptised as Ambr●se saith de Spirit Sanct. lib. 1. cap. 3. And the 5. vers being S. Paule● words they are to be vnderstood not of those Ephesians but of the people whom John baptised As if S. Paul had said John taught those who came to his Baptisme to beleeue in Christ who was to come and they when they heard it were baptised in the name of the ●ord Iesus From this then can be gathered no differenc● of thes● tvvo Baptismes same ceremonie the same doctrine and the same grace If there were any thing vnlike in these things I refuse not to confesse that the Baptisme of Iohn and Christ were diuers Now Iohn ioyned repentance Mat. 3 2.1● Luk. 3.3 which is the fruit of true regeneration with his Baptisme and off●ed this Baptisme for the remission of sinnes If the Baptisme of Iohn wanted not repentance and remission of sinnes I see not why it should bee held so much different from the Baptisme of Christ And what is the cause * DVR Because that Baptisme did prepare men to regeneration of vvhich preparation Christ had no need WHIT. pag. 673. This is but your coyned distinction for the Fathers speake and answere otherwise Chrys●st in 3. Matth. not that he should receiue remission of sinne by ●aptisme but that be might leaue sa●ctified waters for those who should after be baptised And August in cat ●ur in 3. Matth. Our Sauiour would therefore be baptised not that bee might bee sanctified but that he might sanctifie the waters for vs. why the Fathers demand wherfore Christ who needed no regeneration did come to the Baptisme of Iohn but because they iudged that his Baptisme had the power of regeneration Concerning that which you annexe If you haue it it is well if you want it there is no hurt beleeue and you shall be saued before you bee baptised wee doe not speake so loosely as you imagine For wee will not haue it to be in any ones choice to be baptised if hee will and to leaue it if hee will not Yet wee doe not thinke that Baptisme is so x DVR VVhat If without Baptisme infants may obtaine eternall life is it not your iudgements that it is no burt to them though they want Baptisme But Christ thought farre ●therwise Ioh. 3.5 WHIT. pag. 675. It is a wicked and batbarou● opinion to thinke that they who die before they can come to Baptisme are damned For who will say that the infants of the Iewes who died before the eight day did p●rish And when in former ages they deferred Baptisme till the houre of death did they think it so absolute necessary Will you say that an infant is not of the nūber of the elect because God wil that he die before Baptisme if you will you shall be accounted bold rash and impious As for the place of Iohn Christ doth not thinke that none can come into heauen which wanteth the outward Baptisme The theefe was with Christ in Paradise and yet was vnbaptised with the outward Baptisme But the truth is by water Christ meaneth there the Spirit as appeareth by conference of places Matth. 3.11 As there fire so here water signifieth the power of the Spirit Ioh. 4.10 simplie necessarie to saluation that he that is not entred by Baptisme must needs perish euerlastingly For the saluation of a Christian man cōsisteth in the mercie of God which is not so tyed bound to any Sacraments y DVR God hath shewed his vvill Ioh. 3.5 And ●hen S. Paul makes all by nature the Children of wrath Ephes 2.3 If there be no remedie against this euill in the Scripture but Baptisme what can be but that they vvho die vvithout Baptisme must needs die in the same condition WHIT. 677. God in no place hath shewed this to bee his will that they who die without Baptisme shall perish Of the words of Christ haue ●in spoken which if they be vnderstood of Baptisme they belong only to those who are of growne yeares That by no other meanes we can be freed from the miserable state of nature but by Baptisme is very false For the Spirit of God doth in and without the Sacrament doth communicate his graces as that he cannot saue those whom he will not haue perish without them Where the opportunity of Baptisme is not Gods promise alone is abundantly sufficient of it selfe But whosoeuer either neglecteth Baptisme through heedlesnes or boldly contemneth it him we condemne of very hainous sin For he doth both diminish the Maiestie of Christ and also refuseth his owne saluation But he that committeth neither shal not answere for the fault of another Therefore verie right was that iudgement of Bernard z DVR He speaketh not of infants but of those vvho indued with true faith were preuented by an vntimely death that they could not be baptised WHIT. pag. 680. How truly you speake we may iudge out of the same Epistle For he thus writeth VVho is ignorant that in former times they had other remedies against originall sinne besides Baptisme for to Abraham and his seed vt as the Sacrament of Circumcision giuen to this end But in other nations so many as vvere found faithfull vvee beleeue that they vvho vvere of yeares vvere sanctified by faith and sacrifices but the parents faith did profit their infants yea and vvas sufficient for them If this was so before Christ shall we thinke the condition of infants is now worse not the want but the contempt of Baptisme is damnable Bernard in Epist. ad Hugon In the rest that follow as being small matters you doe but trisle For neither doe you your selfe declare any thing of your owne opinions nor can you reproue any thing in ours But I long to know what you thinke of the faith of Infants I suppose you wil grant that they haue grace For say you Baptisme conferreth grace But will you not yeeld that they haue faith I wish therefore you would teach me to the end you may draw me wholy into your opinion how