Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	authority_n	divine_a	infallible_a	4,224	5	9.5906	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93117	Sincerity and hypocricy. Or, the sincere Christian, and hypocrite in their lively colours, standing one by the other. Very profitable for this religion professing time. / By W.S. Serjeant at Law. Together with a tract annexed to prove; that true grace doth not lye so much in the degree as in the nature of it.	Sheppard, William, d. 1675?; Barlow, Thomas, 1607-1691. Tract annexed to prove.	1658 (1658)	Wing S3210; Thomason E1822_1; ESTC R209797	215,937	433

true charity as its naturall effect and inseparable concomitant but faith of miracles may want it as is manifest by a Math. 7. 22. that of the Ghospell where though some had cast out Devils and done great miracles in our Saviours name yet our Saviour calls them WORKERS OF INIQVITY and tells them HE NEVER KNEW THEM Never b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophytact in Math. 7. pag. 41. C. no not even then when they wrought those miracles He never knew them i. e. he never loved them as Theophylact on the place or c Grotius in locū Non novi Vos i. e. Notitiâ approbationis Lyranus in loc owned them for his And ergo to be sure they had no true charity for had they loved him he would have shewne more love to them 2. The d 1 Cor. 13. 2. Calvin Instit lib. 3. cap. 2. ¶ 13 pag. 188. Fides miraculorum quâ pollent qui nec spiritu Dei sunt regeniti nec eum seriò colunt Vid. Faust Socinum Epist 3. ad Math. Radecium pag. 121. Vid. Nicol. Lyranum Con. Vorstium in 1 Cor. 13 2. Apostle if he speake de re possibili as most probably he doth evidently sheweth that the highest degree of miraculous faith may be without charity ergo true love and saveing charity is no necessary concomitant of the faith of miracles though it be in the highest degree evē in him that has ALL FAITH So that he can remove Mountaines 5. They differ Ratione Actus for 1. the Act of saveing faith justifies sanctifies that person who is so happy as to have it but the faith of miracles does not so 2. The act of saveing faith is immanent terminated within the subject in which it is without any operation ad extra produceing any effect in any other subject But the act of faith of miracles is transient in this respect terminated ad extra and workeing miraculous effects in other bodies besides that in which it is As when Paul by his faith of miracles rais'd the dead or gave sight to the blind c. Saveing faith gives Spirituall sight to his eies in whom it is but that of miracles gives corporall sight to others 6. They differ ratione objecti for justifying faith is an assent to the whole Ghospell so far as it is sufficiently revealed whereby we beleive not onely Christ's power but his gratious promises and precepts too judgeing them to be just and good not onely in themselves but to us as the best and onely meanes to bring us to heaven So that the understanding illuminated by faith sees such an excellency in Jesus Christ in his promises and praecepts and beleives it so absolutely though sometimes with infirmity more or lesse according to the measure of faith that in comparison of them all other things are but a Phil. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sordescunt reliqua Vile and contemptible whence followes the obedience of faith alwaies accompanied with b M. Baxter Aphoris of Justificatiō Aphorisme 69. pag. 261. 262. c. sincerity though not with a perfect integrity that being onely to be hoped for here and had hereafter desired and laboured for in viâ but possessed in Patriâ But now to subsume the Faith of miracles c Vid. Joh. Calv. in 1 Cor. 13. 2. Mart. Becanum in Summâ Theol. Scholast part 2. Tract 4. cap. 2. Quaest ● pag. 802. Non comprehendit totum Christum sed tantum potentiam in edendis miraculis So that the faith of miracles includes an assent to these 3. Propositions 1. Quod Deus possit that by his power he can produce miraculous effects 2. Quod velit fide miraculosâ in se credemibus affari That in thesi he will be present and assist those which by such a miraculous faith depend upon him 3. In hypothesi that he will particularly assist me in the working such a miracle Now for the first of these that he can worke miraculous effects all Christians nay all men by the principles and light of nature know because they beleive and know he is omnipotent 2. For the second That in thesi in the generall he will assist all those which by such a miraculous faith beleive in him Christians know by the generall a Math. 17. 20. Luk. 17. 6. John 14. 12. c. promises in the Ghospell 3. But that he will assist Peter or Paul Titius or Semproniu● you or me in workeing miracles this does and of necessity must depend on b Vid. Jac. ad Portum Bernatem in Defens Fidei Orthodoxae contra Christoph Ostorrodium cap. 30. pag. 377. particular revelatiō All faith must depend upon authority and divine faith such as this of miracles is on divine authority now because this miraculous faith is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a faith as is common to all beleivers thousands of Gods Saints haveing it not even in the primitive times and may be none now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as c Gennadius apud Oecumenium in 1 Cor. 13. 2. pag. 465. Edit Graecae Veron 1532. Gennadius tels us or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Vid. Fred. Baldwinum in 1 Cor. 13. pag. 687. Philip. Melancthon Tileman Heshusium ibidem donum particulore as Calvin Reformed Divines generally call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome and the Greek Scholia Fides particularis a faith particularly relying on the revelation of Gods power and willingnesse to worke miracles and that in some persons onely and at some times and therefore this faith hath a far different object from a true justisying faith Now then he that seriously considers that faith of miracles differs from saveing faith all these wayes that is 1 In its principle 2. It s subject 3. It selfe 4. It s Adjunct 5. It s Acts. 6. It s Object all the wayes almost two Habits can differ in such a one I say will have little reason to thinke that they differ onely in degrees 2. Further if saveing faith and that of miracles differ onely in degree or as a disposition and an Habit then I demand which is the Habit and the higher degree If it be said that saveing faith is the higher degree and so the Habit and faith of miracles the lower degree as a Disposition then it evidently followes that who ever has justifying faith has that of Miracles too which is manifestly untrue for 't is certaine and will not be deny'd by any who understands Philosophy or Scholasticall Divinity that when two Qualities differ onely in degree then that in the higher degree intrinsecally includes that in the lower degree and by consequence all the vertue and natural or moral activity of it so an habit necessarily includes the disposition● as Calor ad 8. Necessarily presupposeth and includes Calor in gradu 6. So that what ever 〈◊〉 in gradu 6. can doe that caeteris paribus and something more may be done by Calor in gradu 8.

saveing faith is built upon better principles as proceeding from the Spirit of Christ and being built upon his immediate illumination and testimony which is evidently divine and infallible and so begets an assent of faith like the cause and principle from whence it comes divine and infallible Now this latter assent must of necessity differ from the former more then in degrees Now I beleive that no sober and intelligent person who understands Philosophy and Metaphysiques will say that an assent which is humane dubious and Incertaine differs onely gradually from an assent which is divine and most infallibly certaine as proceeding from and relying immediately upon the Testimony of the regenerateing Spirit of Christ For the further explication of this take this Instance This conclusion Omnis homo habet potentiam Intellectivam is the same material object of Science properly so call'd and Opinion but formally different So that those 2. Habits though they have the same objectum materiale yet they have objectum formaliter diversum Which formal difference is taken from the tendentia and Habitudo those two Assents have to that object in relation to severall a Vide Martini Smiglecii Logicam Dispurat 11. Quaest 2. pag. 414. mediums produceing such assents For he that assents to this conclusion Omnis homo habet potentiam Intellectivam per medium necessarium demonstrativum his assent like the medium which produces it is necessary and scientifical But he that assents per medium probabile onely his assent proportionable to the medium which inferres it is onely probable and opinative So that although that Conclusion be the object of science and opinion too and be materially the same yet it is formally a different object from whence ariseth not only a gradual but a formall and specificall difference between science and opinion For many probable mediums may dispose to an higher probability and produce an habituall and more firme opinion but all the probable mediums in the world can never produce science a necessary and infallible assent that being an assent of a higher not degree onely but nature which no argument lesse then demonstrative can possibly produce So that as opinion and science though about the same conclusion are Habits specifically distinct and knowne and confessed to be so by reason of the different mediums which produce such assents so likewise are common and saveing faith more then gradually different by reason of the several mediums and motives which are the Premisses and foundations upon which those assents are built and constitute their objects in a several formality and habitude in relation to those Assents To bring all this home to our present purpose I grant that common and saveingly beleiveing Christians may beleive these and such like conclusions Christ dyed for us satisfyed Gods justice interceeds for us with his Father c. to be divine truthes 2 But they can have no greater assurance of the divine truth of these conclusions then they have of the mediums and premisses which inferre them 3. Hypocrites and impious persons who may have common faith have no premisses to inferre them but such as are humane and dubious at least not absolutely infallible that is they have onely Topicall and probable arguments such as the authority of their teachers of councells Fathers and Tradition c. If it be said they have Scripture for them I reply that the same Question returnes what mediums and motives have they to beleive that to be Gods word for their assent to the divine truth of Gods word can be no firmer and certaine then the premisses which inferre that assent Now Hypocrites neither have nor can have any premisses or motives to beleive the Divinity of that word but such as I named before that is Topical and probable inducements and ergo their assent proportionable to those motives must of necessity be onely probable and opinative But on the other side regenerate persons who are borne of God and have true saveing faith have surer and more infallible principles which induce them to beleive and know the divine truth of those conclusions For besides all those inducements which Hypocrites have they have the inward testimony of the Spirit of God beareing witnesse to those truthes That this may appeare I say 1. That 't is evident that all regenerate persons have the a Rom. 8. 9. Spirit of Christ dwelling in them 2. It is as evident that this good Spirit of Christ gives testimony to these saveing truthes and conclusions Inlightening the understandings of his childeren that they may know the truth and omnipotentissima facilitate induceing their assents for 1. Our Soviour saith b John 7. 17. If any man will doe his will he shall know of the truth of the doctrine whether it be of God c. He shall know when others shall not And ergo holy regenerate persōs have some c Deus illustrat eos qui vitiis suis non patrocinantur H. Grotius in Joh. 7. 17. Glossa Ordin Si ●is intelligere crede Si quis credit in filium Dei cognoscet de Doctrina c. better meanes of knowing truth then Hypocrites have 2. Hence the regenerate are said to be ledd by the d Rom. 8. 14. John 16. 13. Spirit of God and he leads them into all truth at least all necessary truth if it be e And if in this place it be granted to be meant onely of the Apostles yet you have the same expression by he same John extended to other beleivers 1 Joh. 2. 20. meant of any but the Apostles And no question the Spirit of truth doth in some proportion teach the truth and illuminate the understandings of all those who are borne of God He is as Tertullian calls him Vicarius Christi Spiritus his deputy as to his prophetical Office and as Christ taught he truth in person while here so he still teacheth it by his Spirit being gone 3. If you continue in my word saith our a John 8. 32. Saviour then are you my disciples indeed and ye shall know the truth They shall when Hypocrites shall not who continue not in his word and therefore are not his disciples indeed Ye shall know the truth by the illumination of the Spirit and his confirmation of you in it Whence it is said that we are b 2 Cor. 1. 21. 22. unxit nos scilicet Spiritu Sancto Primasius in locum Vide Johan Calvini Instir lib. 3. cap. 2. Staplet de sola fide Justif lib. 8. cap. 25. pag. 399. c. annoynted sealed by the Spirit and established and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pignus the earnest given in part to assure us of all the promises c Ambrosius seu Comment quisquis sit in 2 Cor. 1. 22. pag. 886. in edit Eras Qui signavit nos dando Spiritum Sanctum nobis pignus ut non ambigamus de promissis ejus Hypocrites those who have common faith onely have no

such principle to assure them of the promises and therefore no such infallibility in their faith And a most learned Commentator on the same Text to the same purpose on these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that establisheth you with us and annoints you is God Adds thus a Hug. Grotius in 2 Cor. 1. 21. pag. 459. Qui confirmat nos in Christo i. e. In side Christi Et unxit nos spirituali unctione Spiritus Sancti Dionys Carthusianus in loc pag. 260. A Deo procedit ista Vnctio id est Spiritus operatio interior FIDEM in Christo FVLCIENS ET ROBORANS So that in the regenerate not so in hypocrites and those who have onely common faith the internal operation of the Spirit doth support and roborate and confirme their faith in Christ 4. And to this purpose is that of S. John b 1 John 2. 20. Hinc fit ut docente vos interius Spiritu Sancto minus indigeatis hominum Institutione Beda in loc pag. 119. But ye have an unction from the holy Ghost and know all things and need not that any man teach you save as that annointeing teacheth you Whence it is evident that the holy Ghost teacheth the regenerate all things that is all necessary things at least in reference to their seducers c Grotius in 1 John 2. 20. Quod ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellige quae ad vitandos impostores erant necessaria And although the Papists miserably pervert this Text yet they grant that by unction here the Holy Ghost is meant d Estius in 1● John 2. 20. pag. 1267. col 6. c. Quo velut oleo mentes fidelinm persundit Christus multiplicem eis gratiam largiendo tum Doctrine tum Scientiae 5. Lastly by the Testimony of the Holy Spirit within they who are borne of God may and doe know that God is reconciled to them and is now their a Rom. 8. 15. 16. Father that he b 1 John 3. 24. dwelleth in them and therefore that their sins are pardoned c. This blessed Spirit is a c 1 eohn 5. 6. witnesse in the hart of all true beleivers and d 1 John 5. 10. Rom. 8. 16. Ephes 1. 17. testifyes of the truth of their faith and as S. Paul tells us beareth witnesse with our Spirits that we are the Childeren of God But enough of this if not too much for I am persuaded there is hardly any thing in Scripture more manifest then this That all regenerate persons have the Spirit of Christ in them which testifyes and beares witnesse to the truth of the Ghospel beleived by them illuminates their understandings that they may know it and is a seale and confirmation of their assent to it So that saveing faith in regenerate persons relying upon the inward testimony of the Spirit of Christ which common beleivers have not a Divine and Infallible Testimony their faith must of necessity differ from the faith of Hypocrites more then onely in degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod erat demonstrandum And here give me leave to ad these considerations 1. That they of Rome laugh and jeare at our Divines when they speake of this Inward testimony and call it a Vid. Tho. Stapletonum de Authorit Interpretandi Scriptur Controvers 6. lib. 10. cap. 4. pag. 359. c. 360. private Spirit and so thinke to fright us out of our true faith with false calumnies and a good opinion with bad names Ans Non sic abibunt odia We will not cannot be jeared out of our profession and a manifest Ghospell truth All we say is this 1. That the regenerateing Spirit of Christ is in all his reall members in every true Christian who is indeed borne of God 2. That the good Spirit is 1. A Spirit of illumination inabling them to know 2. Of corroboration and confirmation inabling them to assent to the truth so discovered and knowne and. 3. A Spirit which workes adhesion constancy and perseverance in that truth by beareing witnesse with our Spirits and giveing testimony to that truth and victoriously assisting the regenerate in continueing in it against all temptations and persecutions whatsoever Whereas the want of this is the reason why those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common and temporary beleivers fall away and loose that which they seeme to have Now this Spirit which onely we assert is noe private Spirit as they ignorantly or malitiously would make the world beleive but the publick spirit of the true Catholique Church the Mysticall body of Christ which actuates and animates every member of of that great body and communicates spirituall life to it a Vid. Johan Calvini Instit lib. 3. cap. 2. penè per totū Calvin nor any sober Protestant Divine sayes no more and they b Vid. Thom. Stapletonum de Authoritate Interpretandi Script Controvers 6. lib. 10 cap. 4. pag. 359. 360. sequēt Aquin. 1. 2. Quaest 68. Art 1. in resp ad Arg. 2. 3. themselves though with much Sophistry and impertinency they would palliate the businesse after great Tragedies and longe harangues to obscure the truth in the Issue neither dare nor doe say lesse 2. Why but all heresies and sects pretend to the spirit Anabaptists Seekers Quakers c. And possibly at least some of them really beleive they have it and yet run into wild and monstrous errors both of saith fact fitter to be conceal'd and buryed in eternall silence then repeated And therefore little heed to be given to this pretēce of the spirit Answere 1. That this our age and Country hath been unhappily fruitful quae est fundi nostri calamitas in produceing wild herefies and I feare it is the crime of our Nation as well as the calamity 2. That these as nothing else in the world come by change a Pagan could tell us a Sophocles in Ajace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 385. pag. 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is the good providence of God which for reasons infinitely wise in themselves though many times unknowne to us permits their ingresse into the world puts limits and bounds to and orders their progresse to the glory of his name the good of his owne and the punishment of others and for their egresse will in his good time put a period to them That he will speedily doe it is my b Bona quaedam spes habet animum meum fore● ut hanc Ecclesiae tempestatem dominus inscrutabili suo Consilio vertat in bonos exitus excitetque nobis Irenaeos aliquot qui compositis dissidiis pacem orbi restituant D Erasmus Epist Nuncuparoria Epis Tridentino Jrenaeo praefixâ hope and prayer Haereses orationibus suspiciis Lacrimis sunt refellendae their refutation may possibly be as soon effected by our prayers and piety as by our pens 3. But what if Heretiques falsely pretend to the Spirit of truth shall their lye make the direction and illumination of that