that kind of trust he hath in God is a groundless trust it hath no root Micah 3. 11. Luke 8. 13. 2 The true faith and trust of the true Christian brings forth obedience and submission to all Gods will in doing and suffering Hab. 2. 4. The just shall live by his faith Isa 25. 9. Psal 40. 1. But the faith and hope of the Hypocrite is fruitless to himself and others Job 8 14. The hope of the Hypocrite shall fail him and be as the spiders webb Ps 106. 6 7 13. 3 It is a continuing and a growing trust but the faith and trust of the Hypocrite is a temporary and vanishing faith and trust Psal 106. 12 13. Then beleeved they his words c. they soon forgat his works c. Exod. 14. 31. Mat. 13. 6 20 21. Ps 78. 34 35. SECT XI 10 In their Faith in Christ Signs of it The true Christian is such a one as doth believe in Christ and so he must John 14. 1. But the Hypocrite as we have shewed may believe in Christ also John 2. 23 24 25. Luke 8 13. But there is a vast difference between the faith of the true and the faith of the false Christian herein 1 The one the unfeigned faith of the true Christian is a grace of the Regenerating Spirit and alwaies accompanied with Regeneration John 1. 12 13. But as many as received him to them he gave power to be the Sons of God even to them which beleeve in his Name which was born not of blood c. Eph. 2. 8. Gal. 5. 22. John 3. 5. 2 The faith of the true Christian is grounded upon the promise and is alwaies accompanied with the knowledge of the promise of the Gospel it doth beleeve Ephes 1. 13 14. In whom ye also trusted after that ye heard the word of truth the Gospel c. Isa 53. 11. By his knowledge shall my righteous servant justifie many c. John 17. 3. It is life eternal to know thee c. 1 John 5. 10 11. Rom. 10. 14. 3 He takes accepts and receives Christ for salvation and that upon his own terms Luke 9. 23. If any man will come after me let him deny himself John 1. 12. Acts 6. 31. 4 It is a faith whereby a man takes Christ to him and gives himself up to Christ Heb. 11. 13. Having seen the promises afar off c. and embraced them c. Phil. 3. 12. John 5. 24. and 6. 37 38. Rom. 12. 1. 5 It is a soul melting faith Zach. 12. 10. They shall look on him whom they have pierced and they shall mourn c. 6 It is a soul-purifying faith Acts 15. 9 Purifying their hearts by faith c. and 26. 18. Which work it doth 1 By application of the VVord against sin John 17. 17. 2 By application of Christs blood Zach. 13. 1. 3 By an inward efficacy and operation so it is a part of sanctification Gal. 5. 22. 7 It is a soul-conflicting Faith it hath many doubts fears and difficulties to encounter with Mark 9. 24. And stratway the father of the child cried out and said with tears Lord I beleeve help thou mine unbelief Phil. 2. 12. Work out your own salvation 8 It is an obedient-making faith it makes a man sincerely obedient Heb 11. 7. 8. 17. and fruitfull in good works Gal 5. 6. But faith which worketh by love Tit. 3. 8. Heb. 11 throughout James 2. 17 20. and ready and chearful therein Gal. 5. 7 9 It is a soul-supporting faith in time of trouble Hab. 2. 4. But the just shall live by his faith Job 13. 15 16. and 19. 26. 27. 10 It is a prevalent and a conquering faith it makes a man able to doe the hardest things to break through all difficulties overcome all temptations part with his dearest interests trample under his feet all the threats pleasures profits and honours of the world and makes a man hang loose from them James 4. 7. 1 Per 5. 9. Heb. 11. By faith Noah c. prepared an Ark c. ver 24. 25. By faith Moses when he came to years refused c. chusing rather c. 2 Thes 1. 11. 1 Thes 1. 3. Acts 17. 32 34. 11 It is a quickning powerful lively and a laborious faith 1 Thes 1. 3. Remembering without ceasing your work of Faith c. Rom. 1. 17. Gal. 2. 20. James 2. 18. 12 It is very apprehensive of unbelief Mark 9 24. Luke 17. 5. And the Apostles said to the Lord Increase our faith 13 It hath with it a spirit of Prayer Rom. 10. 14. Psal 116. 10. 14 It hath with it some peace Rom. 5. 1. Being justified by faith we have peace with God 15 It is a growing and increasing faith 2 Cor. 10. 15. Rom. 1. 17. 2 Thes 1. 3. Your faith groweth exceedingly But the faith of the Hypocrite is a groundless faith that for which he hath no promise it is either Historical onely as was that of Agrippa Acts 26. 27. and of the devils James 2. 19. that he doth beleeve the things written in the VVord to be true The devils beleeve and tremble Or that of miracles which Judas and others had by which they did miraculous and wonderfull things Mat. 27. 22 23. Or an imaginary fearless and confident faith a meer fancy and dream of the brain whereby a man doth conceive his estate to be good and in Christ and yet is still in his carnal estate without any fruits of faith James 2. 14 17 20 26. And this indeed is presumption Or it is a temporary faith which doth usually vanish like a Comet in time of trial and he that hath it falls away by Apostasie Luke 8. 13. with Mat. 13. 20 21. Mark 10. 17. And is not accompanied with the purification of the heart or reformation of the life or any such lively effects as we have before observed to be in the faith of the true believer but it is like the corn either withered by the Sun or choaked by the thorns Luke 8. 5 6 7 12 13 14. Acts 8. 21 22. SECT XII 11 In their Repentance The true Christian must be convinced of his sin inwardly grieved and humbled for his sin and this before and after his calling and conversion and must be changed and converted in heart and life from it Luke 13. 3. Acts 17. 30. Acts 11. 18. Isa 1. 11. to 29. Tit. 1. 15. Psal 66. 18. Wee find also that there is a kind of grief and sorrow and that there are gripings and affrightings in the heart and some effects thereof in the life of the Hypocrite Mat. 27. 3. Psal 68. 35 36. But there is between the one and the other a great difference 1 In the first conversion and repentance for sin in general And 2 in particular conversions upon particular falls As to the first That of the true Christian is wrought by the VVord of God with the operation of the Spirit discovering to him his sin and
when the main study labour of a man is to make and keep cleane the outside onely and that he cares not to be but to seeme to bee holy when he takes no care at all of his thoughts and such faults as he can commit privately and conceale from the world when he hath a care to keep his flesh cleane and suffereth his inward vitals to bee corrupt and rotten Matth. 23. 14 25 27. Yee are like painted sepulchers c. Matth. 5. 6 10. that you may appeare c. Luke 18. 12 13. Psalm 56. 24. He flattereth himselfe untill c. he deviseth mischief on his bed c. he abhorreth not evill c. In heart ye work wickednesse you c. Acts 8. 13 20 21. Repent c. For thou art in the gall of bitternesse c. Psalm 52. 3. Thou lovest evil more than good c. Hosea 12. 7 8. John 13. 26 27. Heb. 12. 15. Acts 7. 51. SECT IV. In his desire and labour after holynesse 4 It savours much of Sinceritie â—nd it is very much a signe of a sincere Christian that hee loves and desires holinesse as much as happinesse and to live the life as dye the death of the Righteous Philip. 3. 11 12 13. If by any means I might attaine to the resurrection of the dead c. Not as though I had already attained c. or were perfect c. and reaching forth to the things before c. Luke 17. 5. The Apostles said to the Lord Increase our Faith Mark 9. 24. Lord I beleeve help thou mine unbeliefe Prov. 22. 12. 2 Cor. 5. 9 10. And on the other side it savours as much of Hypocrisie and is very much a sign of an Hypocrite when he doth not love nor desire holiness at all and hee doth onely desire and labour to seem like to godly men and not to be godly when a man shall hate to bee reformed Psalm 50. 16 17. And shall love evil more than good Psalm 52. 3. When a man shall desire onely to dye the death and not to live the life of the godly Numb 23. 10. 27. Matth 23. 27. We to you Scribes c. for ye are like unto sepulchers c. but arewithin ful of dead mens bones and all uncleannes Mat. 7. 21 22 23. For we take it to be a certain sign of an Hypocrite in a man professing Religion to live in the allowance and under the any known sin Mat. 23. 27 28. Mark 6. 17 18. Rom. 7. 15. Acts 8. 20 23. SECT V. In his self-opinion as to his own Righteousness It savours much of sincerity and it is very much the signe of a sincere Christian when a man is apt to look of and forget the good that is in him and hath been done by him and when he is apt to think of and doth look much upon the evil that is in him and hath been done by him when a man looking upon himselfe and his own vilenesse by nature and practise he is very much displeased with and despaires of himselfe and lookes to the grace of God in Christ onely for Righteousnesse He hath low thoughts of himself and of his own worth and works Rom. 7. 18 23. 24. In my flesh dwelleth no good thing 1 Tim. 1. 15. Sinners of whom I am chief Psalm 51. 3. my sinne is ever before me Luke 18. 11. Lord be merciful to me a sinner Psalm 49. 12. Innumerable evils have taken hold on me c. Phil. 3. 13. I forget the things that are behinde Ezek. 20. 43. And ye shall loath your selves in your own sight for all your evils that ye have committed And when hee is apt to judge of others better than himselfe and to speak the best of them and their actions and the worst of himself and his own actions He looketh upon and accounteth the moats in his own eye as a beam and the beam that is in another mans eye as a moate Mat. 7. 3. But on the other side it savours as much of Hypocrisie and is very much the signe of an Hypocrite when a mans eye is alwaies upon the better and not at all upon the worser part of his heart and life when he can see his virtues and not his vices when he shall brag as the proud Pharisee Luke 18. 9 10 11. I am I am not as other men c. or as this Publican c. and as in Isaiah 58. 3. when they said wherefore have we fasted and thou seest not c. and Isa 65. 5. Come not near mee I am holier than thou c. 1 Sam. 15. 13. And when a man out of a self conceit and opinion of his own excellency shall trust to himselfe that hee is righteous and thinks himself better than others and despise and censure them that perhaps are better than himself and without any cause at all Luke 18. 9. And he spake this parable unto certain men which trusted in themselves that they were righteous Two men went up into the Temple c. Luke 16. 5. Ye are they which justifie your selves Prov. 20. 6. Most men proclaim their own goodness Mat. 12. 2 3 c. Mat. 23. 30 31. c. Luke 7. 39. and 5. 30. John 7. 48 49. SECT VI. In the agreement between his sayings and doings 6 It is an universal and infallible sign of sinceritie when a mans practise sutes with his profession of the true Religion that a man is a doer as well as a hearer and speaker of the Word of God Rom. 6. 7. ye have obeyed from the heart that form of doctrine Gen. 26. 5. Because Abraham obeyed my voice and kept my charge c. 1 Tim. 2. 10. But which becometh women professing godliness with good works Acts 2. 41 42. Job 31. throughout And on the other side it is a bad sign and savoureth much of Hypocrisie for a man to be a great talker but a little doer of good a great hearer but a little doer of the Word hee makes a great flourish and fair protestations of his goodness but hath none he is nothing but leaves and shews Mat. 23. 3. They say and doe not Ezek. 33. 31. they hear thy words but will not doe them Luke 6. 46. Why call ye me Lord Lord and doe not the things I say Mat. 21. 30. And he answered and said I go Sir and went not SECT VII In the extent of his obedience 7 It savours much of Sinceritie and is a very good sign of a true Christian when a man is universal and uniform in his obedience hee is for all good commanded and against all evil forbidden Hee is careful to avoyd all sinnes and performe all duties And most of all carefull to performe the more weighty duties hee doth not pick and choose what will stand with his lusts but doth all be it never so cross to him as knowing that not to doe all is to do nothing at all to the purpose Iames 2. 10 11. For whosoever shall
disobedient and impenitent are meant and by those tht love him the contrary regenerate and penitent persons 2. Irregenerate persons let them have what common faith you will obey not God nor the Ghospell of Jesus Christ and therefore they love him not If any man love me he will keepe my word saith our a John 14. 23. all that love Christ keep his commandements aud ergo those that keep not his commandements as Hypocrites and irregenerate persons doe not doe not love him Vide H. Grotium in versum 24. Qui precepta mea non observant ut mundani homines ij me non diligunt c. Saviour and my Father will love him c. But enough of this for I am ashamed to prove a truth so evident in Scripture so Catholikely receaved and beleived by the Christian world that I hardly ever heard of any save a Pelagian or Socinian who beleived that Hypocrites and irregenerate persons either did or could really love Jesus Christ as their Lord and Saviour especially with such a love as is essentiall to justifying faith and that as the b M. Baxters Aphorismes in Explicat Thesis 69. pag. 277. forme of it seeing it is impossible that such love should be in an unregenerate person for if it be then either it is there without faith and to say this implyes a manifest contradiction to the nature of the thing For how can the essentiall forme of justifying faith be where justifying faith is not Or if it be sayd that saveing faith and this love are both together in an irregenerate man this will be to say that an injust and irregenerate man hath justifying faith which is no lesse a contradiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Barlaam de Primatu cap. 14. pag. 120. Editionis Salmasianae Barlaam said in the like case How can these things consist with reason or sobriety Rat. 8. If common saveing beleife be as is affirmed essentially the same then suppose Cajus for instance while he continues irregenerate have an Historicall or temporary faith produced by reading the Gospell the helpe of good education and industry and afterwards be regenerate it followes that all which he hath from the regenerateing Spirit of Christ can be onely a greater degree of that faith which quoad totum esse was in him before his regeneration and then justifying and saveing faith is not donum Dei quoad esse but onely quoad gradum so that the essence of saveing faith and that includeing a reall love to Christ as our Lord and Saviour we shall owe to our selves and naturall abilities the degree onely to the regenerating Spirit of Christ which is directly contrary to expresse Scripture resolved to be so by the Ancient Church and in terminis condemned not by private men onely and particular persons but by a Vid. Concil Arausicanum 2. Can. 4. 5 6 7 8. apud Franc. Joverium pag. 44. 45. Sect. 1. Class 2. Councilium Carthag Anno 418. Impp. Honorio 12. Theodosio Coss Can. 112. 113. apud Justellum in God Can. Eccles Africanae pag. 294. Hist Pelag. Vossii parte 2. lib. 3. Thes 1. deinceps Councels as a Pelagian and hereticall Doctrine contrary to the faith of Christ and the truth of the Ghospell But it is objected that love may be essentiall to faith because 't is agreed that Fiducia is an act of faith and that in the will and not onely b Ubi supra The Saints everlasting rest part 3. c. M. Baxter but c Bellarmine de Justificat lib. 1. cap. 6. pag. 2121. Tom. Operum eius 4. Ingolst Bellarmine and many Reformed Divines say so and put Fiducia in the very d Catechis Palatinus Part. 2. Quaest 21. Ursinus ibid. pag. 108. Calvin Insâ—it lib. 3. cap. 2. ¶ 12. pag 187. definition of saveing faith as if there were no e Calvine ibidem ¶ 16. saveing and true faith without that Fiducia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so Calvin too severely determines Fidelis non est nisi qui divinae erga se benevolentiae promissionibus fretus INDVBITATAM Salutis expectationem praesumit In Answere to this so far as it may concerne our present purpose I say 1. It is not rationall to put this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fiducia in the Definition of saveing faith it being manifest that this Fiducia is not an essentiall but graduall perfection of faith It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a higher measure and degree of saveing faith such as all should labor after though all are not so happy as to have it There is a a Math. 6. 30 8 26. Gal. 4. 19. Rom. 14. 1. Grotius in Math. 8. 26. Ostendit Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. trepidam illam formidinem prolem esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in locum pag. 45. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Non dicit incredulos sed parvae fidei nam cum dicunt Demine servâ— nos fidem monstrant quod autem dicunt perimus non est fidei illo enim simul navigante non erat formidandum little and Weake faith which may coÌ„sist with doubteing as well as a great and stronge faith which hath full assurance and fiduciall confidence The weake faith of a doubting Christian may be as good and sincerely true though not as great as his who hath fiduciall confidence He that should define Calidum to be that which had Calor in gradu 7. vel 8. Were fouly out in Philosophy seeing Calidum in gradu 6. aut 7. Is as truely hott as that in an higher degree and he is no lesse mistaken in Divinity that defines faith by Fiducia because there may be and many times is true faith which is not in so high a degree of perfection As in the naturall man there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hippocrates calls it Deliquium Animi in Celsus his language a sowneing wherein a man is so far from being sure that he is alive that he knowes not at all for the present that he lives So there may be in great temptations and desertions spirituall sowneinges and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein even a good Christian may be so for from assurance of Eternall that he may doubt of his Spirituall life whether he be really in Christ or no. 2. But that this Fâ—ducia is not in the will nor is any Act of it an ingenuous rationall a Rob. Baronius Exercit. 3. Art 19. ¶ 4. pag. 241. person gives us 2. Reasons 1. Thus Diffidence which is the formall opposite to Fiducia or confidence is not in the will but understandinge ergo Fiducia is there too The consequence is evident from the nature of such opposites which are allwayes circa idem apta nata esse successive in eodem subjecto so if ignorance be in the understandinge science must be there too if Caecitas be in the
10. 1 Tim 1 5 2 Tim 1 5. And where a man doth pretend to a publick Reformation as a Magistrate his Sincerity or Hypocrisie therein will lye in this as he doth it not in part only as Jehu and others 1 King 10 28 29. but throughly to set up all that is good and take away all that is evill as did Josias Jehosaphat Nehemiah and others 2 Chron 34. 33. 2 Kings 23. 1 2. c. and 18. 5. 7. 1 Kings 10. 28 29. And where a man doth come pretending respect to God his word and Servants to heare c. It will lye in this as he doth or doth not intend any such thing or have the contrary in his heart as those Luke 10. 28 and 18. 18. Mat 22. 15 c. Io 8. 4. Prov 29. 5. Mark 1. 24. And where a man doth vow or promise to God his Sincerity or Hypocrisie therein will lye in this As he doth more or lesse mind and intend what he promiseth and take care to performe it Josh 1. 16. Mat 8. 19. Psal 22 25. and 60. 13. Eccles 5. 4 5. And where a man pretends acts of kindnes and friendship without to men His Sincerity or Hypocrisy therein will lye in this as he doth more or lesse intend it accordingly or intend the contrary to doe mischiefe Psal 35 16. compared with Psal 41. 6. 1 Sam 18. 21. Ier. 41 6 Psal 69 10. And where a man in his trouble shall repaire to Gods people and pretend a desire to have their prayers and advice his Sincerity or Hypocrisie herein will lye in this as he doth more or lesse really and indeed desire and esteeme and intend to make use of it Ezek. 14. 1 2. Iames 5. 13 14 16. Ier. 42. 1 2 3 19 20 21. and 43. 2 4. And where a man pretends to draw nigh to God in his service his Sincerity or Hypocrisie therein will lye in this As his heart is more or lesse present in and with or farre away and absent from the worke Ezech. 33. 31 32. Esay 29. 13. and 58. 1 2 3. Mark 7. 6. Mark 5. 1 2 3. Prov. 23. 26. Psal 9. 1. and 119. 10. And where a man pretends to be a Teacher and to goe himselfe and lead others to Salvation by the Truths of God His Sincerity or Hypocrisie will lye in this as he is more or lesse therein a true Teacher and goes himselfe and leads others in the Truth towards Salvation or by Error to destruction Esay 42. 18 19. Mat. 23. 13 15 24. SECT VII As his Intentions are more or lesse pure in his Actings Sincerity and Hypocrisy also doth lye much in the Purity or impurity of a mans Actings and his mind therein 2 Chron. 25. 2. 1 Cor. 5. 8. 1 Tim. 1. 5. The end of the Commandement is Love out of a pure heart c. 1. In his designe and aime in his first undertaking As the same is more or lesse at or for God and his Glory and the good of other men or at or for himselfe and his own ends Psal 101. 2. Io. 21. 15. Pro. 7. 14. Mat. 23. 6 7 13. Rom 15. 17 18. Mat 6. 6. Hosea 7. 7 8 9. Micha 3. 11 2. In his Principle and motive As he doth therein more or lesse look upon himselfe his selfe-Credit Selfe-ease Selfe-content Selfe-profit Selfe-praise or Selfe-safety and is carried forth therein out of love to himselfe Or looks upon God and is carried forth from the love of God the feare of God and his displeasure a desire to please him Love to the thing to be done and love of men and Conscience of his obedience to the command of God therein Or as he is carried forth with a love of and a desire after the praise of men Or is carried forth from the feare to displease or care to please men 1 Cor 13. 1. 1 Sam 15. 22 23 24 30. Mat. 14. 5. and 21. 46. Heb. 6. 10. 2 Cor. 11. 11. and 5. 14. 1 Pe. 1. 8. and 3. 14. Ephes 4 15. Psal 116. 1. Iob 31. 4 14 23. Io. 5. 41 42 c. 1 Kings 18. 3. Exod. 1. 16 17. Mat. 6. 6. Hosea 7. 7 8. Tit. 1. 10. Mark 11. 18. Acts 20. 30. Psal 78 33 34 36 Io. 9. 22. and 12. 43. 3. In his way in the generall As the Religion he falls into be more or lesse pure and undefiled and according to the word of God or corrupt and false as the thing he doth is more or lesse good or evill forbidden or not commanded James 1. 17. Hosea 7. 8. 2 Kings 17. 33. Zeph. 1. 5. Rev. 3. 15. 16. Mat. 23. 4 16. 4. As he that doth act is or is not a man of a pure heart as his heart is or is not cleansed by the blood of Christ applyed by Faith in his justification and by the Spirit and word of Christ in his Sanctification 1 Tim. 1. 5. Mat. 23. 27 28. and 12. 34. Io. 15. 3 4. 5. In the manner of doing thereof 1. As it is done more or lesse after the pure Rule of Gods word or after his own or other mens fancies and inventions Gal. 6. 16. Acts 13. 36. Mat. 15. 1 2 3. c. 2. As it is done more or lesse with the whole heart and cheerfully and willingly or faintly and coldly unwillingly or grudgingly Psal 119. 10 24. Heb 10. 12. Goll 3. 22. Acts 17. 11. Psal 110. 3. 1 Pe. 5. 1 2. c. 3. As it is done with a mind and heart more or lesse prepared or unprepared to the work 2 Chron. 12. 14. and 20. 33. and 19. 3. and 29. 36. Psal 108. 1. 4. As it is done more or lesse in and with the feare of God as well as in the Feare of men Coll. 3. 22. Ephes 6. 6. 2 Sam. 23. 3. 5 As it is done more or lesse in the love of God arising from his love to him in Christ and from his love to other men or from his love to himselfe alone 1 Cor. 13. 1 2 Gal. 5. 13. 1 Tim. 1. 10. Phil. 1. 15. 6. As it is done more or lesse with Faith unfeyned or ignorantly and doubtingly in unbelief 1 Tim. 1. 10. Rom. 14. 1 2 3. c. Heb. 11. 46. 7. And as it is done more or lesse to Right and pure ends either to God or to a mans selfe as to his ultimate highest and chief end Hosea 7. 7 8. Esay 58. 1 2 c. Ephes 6. 6. 1 Cor. 6. 20. and 10. 31. That is with these considerations 1 That in the work how meane soever it be he hath to doe not only with men but with God also Ephes 6. 6. 2. That the eye of God as well as of man is upon him in it Psal 16. 8. Ephes 6. 6. 3. That he shall be rewarded by God for what he doth according to his doing thereof Ephes 6. 8. 2 Tim 4. 8. Coll 3. 24. Mat. 6. 2. 4. And with an ayme and desire most of all to
named particulars within this Section See Numb 23. 10. Let me dye the death of the Righteous Numb 24. 2 3 c. 1 Cor 11. 30 31 32. For this cause many are weake c. If we would judge our selves c. but when we are judged we are chastned of the Lord that we be not condemned c. which would seem to have this intimation that notwithstanding all your gifts Parts and progresse in Christianity if you have secret evills and do not labour to find them out and judge your selves for them you may be condemned with the world 1 Cor 15. 19. If in this life only we have hope in Christ c. which words seem to imply thus much That if all our Parts gifts desires works c. reach and look no farther and last no longer then for this present life that our Faith Hope c. be but temporary moved from and carried to something that is not beyond this life we are in a sad case it will doe us no more good then the wealth glory and good things which Dives had Luke 16. 25. Io. 6. 27. 1 Cor 13. 8 13. 1 Pet. 1. 22 24 25. Seeing ye have purified c. Being borne again not of Corruptible seed c. By which words are intimated thus much That unlesse you manifest the work of the spirit within you in obedience to the truth by having your hearts purifyed and by an unfeyned pure and fervent love of the Saints beyond that work which is wrought in the hearts of Hypocrites you will not have the evidence within you of that Regeneration which is true and effectually wrought of God by his spirit through the word by which there is effected an immortall seed of Grace that abideth for ever But if it be only some morall vertues or common gifts be they never so excellent and glorious that have the face of the new Creature and he in whom they are be not a new Creature indeed they are reckoned with God but as flesh which is as grâ—sse and the flower of the field they will doe a man no more good nor last any longer then riches honours and such like things which are but for this life only Phil. 3. 4 5. 2 Pe. 3. 4 It is said Psal 106. 11 12. then believed they his words that is when they had seen such signall manifestations of Gods power and working for them against their enemies they were for the present as full of Faith in God his promise and joy as a bladder of wind they soon forgat c. it had no root nor well grounded principle they fell back But lusted exceedingly c. Mat. 13. 21 22. Phill 3. 4 5 19. 1 Tim 6. 5. 2 Pe. 3 4. Exod 14. 31. compared with 15. 23 24. Numb 13. 26 27. c. 14. 1. 27. c. And thus he may strive in his inward as well as in his outward man to enter into heaven and not be able Luke 13. 24. SECT IV. What it is that doth carry the Hypocrite thus farre And why he goeth no farther If it be asked how it comes to passe that an Hypocrite doth goe so farre We answer 1. That he may be drawn or driven to it by some or all of these following means 1. He may be drawn hereunto by the work of his naturall Conscience Rom 2. 15. Rom. 1. 32. For when the Gentiles that have not the law doe by nature the things contained in the Law these having not the Law are a Law to themselves which shew the work of the Law written in their hearts their Consciences also bearing witnesse c. Prov. 20. 27. The spirit of a man is the Candle of the Lord searching all the inward parts of the belly Or by occasion and reason of some eminent and miraculous work of God done before their eyes Io. 4. 41 44 45 46. c. Except ye see signes and wonders ye will not believe or by occasion of some eminent work of Gods Providence done for his people or against their enemies or by the feare of death or some great affliction upon him Psal 78. 34. When he flew them then they sought him c. Psal 106. 11 12. And the waters covered their enemies c. then believed they his words they sang his praise they soon forgat his works c. Or by occasion of some light breaking in and some powerfull conviction upon the Conscience by the word and Spirit of God whereby it is pressed and moved to doe what it doth Perhaps it cannot otherwise be in peace It may be it is convinced there are some good and desireable things to be had and duties to be done in the profession of the Christian Faith and happily it may find more temporall good in such a life then in a wicked loose life 2. He may be moved or brought hereunto by Education discipline or example of Parents or such like persons under whom he hath been brought up So by Education many Creatures have been brought to be quite contrary to their nature and so doe many strange things And by this means he hath perhaps taken in some truths and taken up a profession or customary practise of doing some good And by custome herein he hath as it were gotten another nature and now doth act almost as freely as he that acts Naturally by grace and so he doth continue till by strength of temptation he be taken off and so discovered Luke 8. 12 13 14. This seems to be the case of Joash who continued good all the dayes of Jehoiadah 2 Kings 12. 2. This being that which moved him when this was gone his Action ceased 3. But there are many carnall and corrupt ends that draw in and bring on so many into a profession of Religion and that doth make them to engage so farre as to follow Christ a great way and a great while therein For some enter into a profession of Religion out of a designe and desire to doe mischiefe in it And this sometimes doth make men act vigorously as if Religion were their principall aime So some â—â—ve joyned themselves to the Church of Christ and preached and made profession of the Gospell of purpose to destroy the Gospell and overthrow the Church of Christ Gal. 2. 4. False brethren c. who came in privily c. that they might bring us into bondage Phil 1. 16 17. Some preach Christ of envy c. supposing to add afflictions to my bonds that is by drawing away the more to the Profession of the Gospell and so enraging the enemy the more against mee or by exalting and preferring of themselves before me so as to hinder the fruit of my Ministry Some engage in a profession of Religion that thereby they might cover some wickednesse they are intending to doe or in doing Prov. 7. 14. 1 Kings 21. 9 12. But most commonly and most men herein are carried forth in their profession of Religion from selfe love to and for selfe-ends as
is only to appear and seem beautiful Mat. 23. 25 27. Ye make clean the outside c. but within are ful of all uncleanness 1 Kings 21. 1 2 3 c. But the maine study and labour of the sincere Christian is to mortifie his evil affections to put out the fire of his lust his covetousnes pride uncleanness envy anger and the like Job 31. 1. I made a covenant with mine eyes why then should I think on a maid and v. 24. If I have made gold my hope c. Psalm 19. 12. Cleanse thou me from secret faults c. 1 Cor. 9. 27. But I kee under my body Rom. 8. 3. Col. 3. 15. SECT XXI In their new obedience in the general and the exactness and compleatness thereof The sincerre Christian as he is a new creature so he is to yeeld and perform a new obedience to God in Christ in his doing and suffering of the will of God according to the Gospel Rom. 16. 19. 26. 1 Pet. 1. 22. Rom. 6. 17. The Hypocrite he doth somewhat like unto this for the unclean spirit seems to be cast out of him Mat. 12. 13. But there is a vast difference between them herein also 1 In the person doing 2 In the thing done 1 In the person doing The sincere Christian looks to it that he himself be rightly qualified for the work that he himself be good and accepted of God that he be in Christ by faith so a new creature otherwise his works cannot be accepted Deut. 33. 10 11. Gen. 4. 4 5. God had respect to Abel and his offering c. But the hypocrite hath no regard of this but being stil in his sins without the wedding garment of Christs righteousness upon him his work is not accepted God heareth not sinners Joh 9. 31. Mat. 24. 11 12. Pro. 28. 9. 2 In the thing done The obedience of the sincere Christian flows from the true and right principle viz the new nature from his being renewed by the Spirit of God Phil. 1. 11. But the the obedience of the Hypocrite floweth from corrupt principles 1 Pet. 1. 22 23. 2 The new obedience of the sincere Christian is regular and orderly He is first taught and commanded he heareth what he is to beleeve and doe and then hee is obedient to it Jer. 31. 19. After that I was instructed I smote upon the thigh c. Acts 9. 6. and 16. 30. and 2. 37 38. Isa 2. 2. Ephes 1. 13. In whom ye trusted after that ye heard the word c. Rom. 10. 14 15. But the obedience of the Hypocrite is oft times a blind and irregular obedience not grounded upon and warranted by the Word of God but upon his own or some other mans fancy and opinion Rom. 10. 1 2. They have a zeal of God but not according to knowlege 3 He doth it knowingly and beleevingly he not onely hath a word for what he beleeveth and doth but he knoweth he hath such a word for it and so doth it in faith which the Hypocrite heedeth little and therefore is not accepted Rom. 14. 1 2 3 c. Heb. 11. 4 6. Acts 17. 23. 4 The new obedience of the sincere Christian is an exact and compleat obedience 1 it is universal He is holy in all manner of conversation and yeelds himself to do and suffer all that God will have him 1 Pet. 1. 15. But that of the Hypocrite is lame and defective And the obedience of the sincere Christian it is universal 1 As to the things to be obeyed 2 It is entire as to the man that doth obey As to the first the Hypocrite he is lame and defective in this His obedience is but by halves or in part onely as Jehu Saul and others Mal. 2. 9. And have been partial in my Law Hosea 7. 8. Ephraim is a cake not turned He doth as Herod Mark 6. 20. did many things not all that God commanded But the true Christian he is through paced in his goings herein as were Caleb and Joshua who followed the Lord fully Numb 14. 24. and 32. 12. Deut. 1. 36. and David who had respect to all Gods commandements Psal 119. 6. and Paul who had a conscience voyd of offence towards God and towards man Acts 24. 16. and Zacharie and Elizabeth who walked in all the commandements and ordinances of the Lord blameless Luke 1. 6. But more particularly The sincere Christian he ceaseth from doing all that is evil and he doth all that is good Isa 1. 6. The Hypocrite he doth not cease from all that is evil for either he is erroneous in his opinion as those in 2 Pet. 2. and Jude 1 2 c. 1 Cor. 15. 12. or in his practise or in both Or at the most and at the best he doth depart from evil onely in his outside his heart is where it was still psal 58. 2. Yea in heart ye work wickedness Psal 52. 3. And some evill or other hee doth most commonly retain in his life still as Judas he kept his covetousness still Joh. 12. 6. Herod he kept his brothers wife still Mark 6. 18. 20. Iehu whiles hee boasts so much of the zeal he had for the Lord and the uprightness of his heart therein depart not from the sins of Iereboam which made Israel to sin 2 Kings 10. 15 31. Saul whiles he pretends so much tenderness of conscience in smaller matters yet carrieth still within him his murdrous intentent to kill David 1 Sam. 14. 33 44. and 18. 10. and 20. 5. Exod. 16. 28 29 2 Kings 5. 18. Zephan 1. 5. Hosea 7. 7 8 9 10. Isaiah 65. 3 4 5 6. But the sincere Christian hee leaves all that is evil in opinion in practise in heart in life The sin of his love and delight inclination age temper and constitution profit trade office calling that which he is most tempted to his open his secret his greater and his lesser sinnes So David Psal 119. 128. I hate every false way and 101. 3. I will set no wicked thing before mine eyes and 119. 101. I have refrained my feet from every evil way and 18. 23. I kept my self from mine intiquitie Psal 19. 12. Cleanse thou me from secret faults So Job from the sin of his inclination he would not look on a maid of his calling as a Magistrate he despised not the cause of the meanest of his condition as a rich man hee would not oppress the poor he kept from the sin of his affection occasion and profit Job 31. throughout the chapter And for the second part the sincere Christian as hee doth cease from all that is evil so hee doth all that is good The Hypocrite many of them I mean have not an appearance of some Graces Acts 8. 21. Thine heart is not right c. Mat. 9. 13. Either he is failing in his doing or in his suffering Hee is commonly failing in the doing of some duties or works So the Pharisees Mat. 23. 23
the sincere Christian is compleat and entire also as to him that obeyeth for it is the obedience of his whole man body and soul The obedience of the Hypocrite is commonly counterfeit and not from his heart sometimes with a part of his heart only and never with his whole heart Ezek. 33. 31. There is action without affection the lips are without the heart in it It cometh coldly from him without any vigour or life of the inner man Ezech. 33. 31. their heart goeth after their covetousness Isa 29. 13. This people draw nigh to mee with their mouth but their heart is far from me Ps 78. 34 35 36. They returned and enquired early after God nevertheless they did flatter him with their mouth c. for their heart was not right with him c. Jer. 3. 10. And yet c. her treacherous Sister Judah hath not turned unto me with hgr whole heart but feignedly c. Amos 8. 5 6. Hosea 7. 14. But the new obedience of the sincere Christian is a cordial and affectionate obedience of the whole inward and outward man both together That which he beleeveth and that which he doth or leaveth undone it is all frrom his very heart Rom. 6. 17. You have obeyed from the heart the Doctrine c. And it is with the whole heart Ps 119. 10 145 With my whole heart have I sought thee c. So that what he doth he doth with his whole soul mind conscience wil affections all concurring with him therein He doth with all his might and strength desire and endeavour to doe the whole will of God Psal 119. 10. 34. 69. I will keep thy precepts with my whole heart Acts 8. 37. If thou believest with al thy heart c. His grace within and his work without is unfeigned 2 Tim. 1. 5. 2 Cor. 6. 6. 1 Sam. 12. 20. Ezek. 11. 19 20. Rom. 12. 8. 5 As he is careful to doe all God requireth and with the whole man so is he careful to doe no more than God requireth But the Hypocrite hath additions of his own and other mens inventions Jer 32. 35. Ps 106. 39. Mat. 15. 2 3. c. 6 The new obedience of the sincere Christian is a real obedience 1 That of the Hypocrite is onely verbal and complemental Mat. 21. 28 29 30. A certain man had two sons and he said to one of them Goe and work to day in my vineyard And he said I go sir but went not 1 Ioh. 3. 17 18. Let us not love in word neither in tongue but in deed and in truth Luke 6. 45. And why call ye me Lord Lord and do not the thing which I say But the obedience of the sincere Christian is an obedience that is in deeds as well as in words Rom. 15. 18. Col. 3. 17. 2 That of the Hypocrite is feigned and counterfeit as we have shewed Ps 78. 36. But this of the sincere Christian is as he himself is indeed what he seemeth 7 This new obedience of the sincere Christian as it is exact and compleat for the matter so for the manner of it and the mind of the doer therin The Hypocrite he onely mindeth the worke done and not how it bee done or with what minde hee doth it But the sincere Christian is careful not only what he doth but how with what mind he doth it And for this he doth and suffereth it i. in Christs name where the Hypocrite doth dare adventure to goe to God in his own name and upon his own account without the name of Jesus Christ as Mat. 22. 1 2 13 c. He saw there a man that had not on a wedding garment c. Luke 18. 11 the Pharisee praied and said God I thank thee I am not c. Iohn 6. 64. and 7. 5. or otherwise ask doubtingly Iames 1. 7 8. The sincere Christian he dares not come to God but with Iesus Christ in his heart and mouth and so coming he beleeves that he shall be accepted both in his person and service Hee doth ask in faith his Prayer is the prayer of Faith Iames 5. 15 16. 1 Tim. 2. 8. Iames 1. 6. Heb. 11. 4 6. By Faith Abel offered to God a more excellent sacrifice than Cain c. But without Faith it is impossible to please him for he that cometh to God must beleeve Iohn 16 23 24. 14 6. 2 He doth and suffereth preparedly where the Hypocrites heart in his coming to God in service is altogether unprepared for it as being voyd of the love and fear and reverence of God in it 2 Chron 12. 14 and 20 23. Psal 78. 34 35 36. Isa 29. 13. The sincere Christian his heart is ready and prepared to and for his obedience in doing or suffering as an instrument when set in tune is ready to be plaid upon He loves and fears God hee hath high holy and reverend thoughts of Gods name wayes and worship c. 2 Chron. 30 9. Psalm 108. 1. Psal 57. 7 Rom. 1 15 Mal 1. 6 7 8 17. Deut. 10. 12. Acts 21. 13. 3 He doth it sincerely where the Hypocrite doth it with a double and deceitful heart all that he doth Psal 78. 34 c. James 4. 8. The sincere Christian he doth it with a true plaine heart Heb. 10 22. Rom. 12. 8 9. 1 Pet. 1 2. So the Magistrate ruling Rom. 12. 7 8. The Minister in preaching 2 Cor. 1. 12. 1 Thes 2. 4 5 6 c. but to this we have spoken before 4 He doth it cheerfully and joyfully Where the Hypocrite is in his obedience especially in the service of God unwilling to and unchearfull in it and takes little or no delight but is soon weary of and tyred in it Amos 8. 5. When will the new Moon be gone c. Mal. 1. 15. Behold what a weariness it is Job 27. 10. The true Christian he delights in it it is his meate and drink the yoak herein upon him is an easie yoake to him Psal 40 8. Mat 11. 30. Psal 119 47. I shall delight my self in thy Commandments 2 Cor 8. 19. 1 Pet 5. 2. 2 Cor 9 7. Isa 58. 13. If thou call the Sabbath a delight 1 Cor. 29 9. Heb. 10. 34. Ye took joyfully the spoyling of yourgoods Judges 5. 2. And hence are the sincere Christians said to be a willing people Ps 110. 3. 5 He doth it patiently Where the Hypocrite is commonly in that which he doth and suffereth impatient and complaining against God Mal. 3. 14 15. Ye say it is in vain to serve the Lord c. 2 Kings 6. 33. This evil is from the Lord what should I wait c. Ezek. 18. 25 29 and 33. 17. 20. Numb 14. 17. Psal 106. 25. Mat. 20. 12 15. Mat. 25. 23 24. The sincere Christian hee is patient and doth quietly submit to the will of God therein 1 Sam. 3. 17 18. It is the Lord let him do what seemeth him good 2 Kings 20. 19
and go the Acts cannot possibly be known distinctly and a priori till we know the habits from whence those Acts as from their cause doe proceed 2. Because if it doe appeare that the habits differ specifically then it will evidently follow that the Acts doe so too seing 'tis impossible that those Acts should differ onely gradually which proceed from habits specifically distinct Consid 9. So that we are now come to the prime hinge and foundation of this controversie to inquire how the habit of saveing grace differs from those we call common graces And here I shall give you 1. A Position 2. The proof of it Posit 1. The Position is this The Habits of speciall saveing grace are not only gradually but specifically distinct from the habits and Acts of all common grace whatsoever 2. For the more methodicall and manifest demonstration of this position I shall proceed by these steps and degrees Rat. 1. Principalis 1. There are many CoÌ„moÌ„ graces dona extraordinaria gratuita which are inherent in the body properly corporeall As for in stance the extraordinary great strength of SampsoÌ„ the beauty of Absolom c. Now for such commoÌ„ graces as these I shall take it for granted that they differ more then onely in degree from the habits of saveing faith and charyty and such other Sanctifying graces For as no man that I know of did ever affirme them to be specifically the same with those speciall graces so rationally none can They being manifestly not in the same but severall species of Quality Rat. 2. There are many common graces of the Soule which facilitate and inable us in the distinct knowledge and comprehension of naturall things sometimes immediately and extraordinarity infused by God as the great and vast knowledge of Solomon and his comprehension of the natures of things from the Hyssope on the wall to the Cedar on Libanus in the phrase of Scripture Sometimes acquired by the helpe of naturall ingenuity industry art and education with Gods blessing thereupon and such other naturall and temporall advantages as some have most want And of this sort I suppose was the very great knowledge of naturall things which was in Plato Aristotle Hyppocrates Galen c. Now such knowledge as this though a common grace I take to be more then gradually distinct from saveing and sanctifying knowledge such as the knowledge of God by a lively faith enlightening and sanctifying our soules This I take to be evident and therefore shall not go about to prove it For as no man can without strange confidence to say no worse so I beleive no man will deny it Rat. 3. Faith of miracles in a common grace which differs from speciall and saveing faith more then gradually This I thinke will be evident enough to any who will without prejudice or partiality seriously consider the great and more then graduall difference between them for 1. They differ ratione Principii the habit of saveing faith being ever an effect of the Spirit of Adoption the Spirit of Christ workeing regeneration and a new life in us the faith of miracles not so Which many times may and de facto has been in those who never had the regenerating Spirit of Christ in them I know well and deny not that both these effects are from the same a 1 Cor. 12. 9 10. c. spirit materially and absolutely considered so that the spirit is the same principium materiale of both but under a severall reason and formality which makes them severall formall principles enough to distinguish the effects that flow from them For the giveing of saveing faith is an Act of the spirit of Christ within and gratiously dwelling in his Saints not so the giveing of the faith of miracles to sinners of which we now speake For in the usual phrase of a Rom. 8. 9. John 14. 16. 17. Scripture the spirit is said to be and dwell in the regenerate in such a peculiar way as he is not in any wicked person So that the giveing of saveing faith is actus spiritus internè regenerantis the giveing of the faith of miracles is Actus externè gubernantis The giveing of saveing faith is an Act of speciall love to that person to whom such faith is given but the giveing of miraculous faith to wicked men for to such it is many times given is an Act of his love to others rather then such person to whom it is given Faith of miracles being one of those gratiae gratis datae which the b Vid. Becanum in Summâ Theologiae Scholast part 2 Tractat. 4. cap. 1. ¶ 4. pag. 719. Aquinat 2. 2. Quaest 178. Axiomate Articulo 1. prefixo Grotius in Math. 7. 22. Schoolmen tell us are given to some Ad aliorum precipuè utilitatem salutem 2. They differ Ratione subjecti Faith of miracles may be in a c Vid. Deut. 13. 1 2 3. Math. 7. 22 23. wicked man even in one who continues so till death and is damned This is not only true but confessed even by the Popish writers who have otherwise little reason to doe it makeing miracles a note of the true Church so d Mart. Delrio Disp Mâ—gicarum lib. 2 Quaest 7. Martinus Delrio A malis etiam perperam de fide sentientibus nonnunquam miracula edita fuisse constat Maldonate tell us that Chrysostome Hierome Euthymius and Theophylact. a Maldonat in Math. cap. 7. v. 21. c. Vid. Socrat. Hist lib. 7. cap. 17. pag. 744. de Paulâ— Novatiano Episcopo Multis exemplis probant etiam per homines INFIDELES vera fieri miracula Nay Card. b Tolet. Commentar in 3. Joh. Annot. 2. c. Vid. Theophylact in Math. 7. pag. 41. C. Tolet goes a little further and saith Daemones multa posse facere supra humanas vires quae miracula videantur Aliquando SINT A miracolous faith then may be in wicked men even while they continue so but 't is manifest justifying faith cannot 2. Justifying faith may be where faith of miracles never was nor will be for all just persons cannot work miracles ergo they differ more then in degrees or as a disposition and a habit For although a disposition may be where the habit is not being alwayes preexistent to it yet 't is impossible the habit should ever be where the disposition is not the habit necessarily presupposeing and intrinsecally including the disposition as Calidum in gradu 6. includes Calidum in 4. gradu 3. They differ Ratione sui Faith that we call speciall and saveing Sanctifies and Justifies that person in which it is faith of miracles c Aquinas calls it gratia gratis data benorum malorum communis 2. 2. Quaest 178. in Axiâ—mate Art 1. Praefixo does not so 2. Saveing faith is premanent and perpetuall the faith of miracles is not so 4. They differ ratione adjuncti saveing faith is ever joyn'd with
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.
And what ever he can doe that has onely the disposition of fortitude that and some thing more may be done by him that has the habit And ergo If the faith of miracles differ onely in degree from saveing faith and this be the higher degree includeing that of miracles it will evidently follow that whoever has saveing faith has the faith of miracles too and then miracles will be so far from ceaseing that we shall have as many workers of miracles as men that saveingly beleive But this is evidently untrue and ergo that 2. If saveing faith be the higher degree and the habit and include faith of miracles as the lesser degree and a disposition So that whosoever has saveing faith hath that of miracles too How came it to passe that our a Math. 10. 1. Luk. 9. 1. Saviour gives the Apostles power to doe miracles after they were call'd and without doubt saveingly beleived Then saith the Text which was a good while after their calling and beleiveing he call'd the 12. and gave them power over all devils and to cure diseases If saveing faith include that of miracles as a lesser degree then they had this power before so that it had been needlesse and nugatory to give them now what they had before And if they had not that power before as most certainely they had not seeing it was given them then then faith of miracles is not included in saveing faith as the lesse degree If it be said that faith of miracles is the higher degree as an habit which onely remaines to be said by him who holds they differ onely in degree so includes justifying faith as the lower degree and a disposition then whoever has the faith of miracles has saveing faith too which is evidently untrue as may appeare by what is above said and indeed is confessed as of necessity it must by all sober Divines who for ends and interest are not resolved upon their Conclusions in despite of Premimises out of which number I exclude a Becanus in summa Theol. Scholasticae part 2. Tract 4 c. 2. Quaest 8. pag. 803. Et in Compond Manual 1. 1. cap. 17. Quaest 3. pag. 336. Maldonat in Joh. 9. Staplet in 1 Cor. 13. 2. Becanus the Jesuite and others of his fellowes and followers servilia jurata erroris Pontificis mancipia I say it is confessed not onely by b Vid. Pareum Conrad Vorst Calvin Bez. Hug. Grotium c. in 1 Cor. 13. in cap 12. v. 9. Protestants but even by c Aquin. 2. 2. Quaest 178. Act. 2. in 1 Cor. 13. v. 1. abi numer at fidem miraculorum inter dona gratis data c. Aquinas himselfe his followers Thus much if not too much of the common grace the faith of miracles which is evidently distinguished more then d Vid. Vrsin Part. 2. Catech. in explicat ¶ 2. Quaest 21. pag. 107 108. in degrees from speciall or saveing faith Rat. 4. Princip 4. The gift of tongues prophesies are amongst those Gratigratis datae as the a Aquinas 2. 2. Quaest 176. Art 1. 2. Vid. Cajetanum Greg. de Valentia Lud. Turriavum ib. Schooles call theÌ„ those Common graces which are given b 1 Cor. 12. 7. Non ipsorum causâ sed Ecclesiae Grotius in locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad utilitatem beneficium Ecclesiae to edifie the Church not to sanctify the persons in whom they are being such qualities as may be and many times are in c Judae Proditâ—ri Balaamo c. Dion Carthusianus in loc Ita etiam Jac. Vsserius Armachanus Summe of Christian Religion pag. 797. wicked men the worst of sinners as well as the best of Saints These are so far from differing onely in degree from saveing faith that there is almost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarce any similitude or common attribute wherein they agree This at present I shall take for granted and not so much as endeavor to prove it for I beleive no considering Protestant will deny it Rat. 5. Pricip 5. The greatest difficulty seems to be between temporary or common faith in hypocrites and saveing or speciall faith in the Elect whether these differ onely gradually as is pretended or also specifically for my more methodicall and rationall cleareing of this I shall before I come to the proofe of the point add these considerations 1. Then by common faith in Hypocrites we doe not mean Fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely such a faith as is dissembled and onely pretended to for hypocrites many times pretend to have that which indeed they have not without any reality within but we meane such a faith as really includes Notitiam assensum a reall such as it is knowledge and assent to diverse Divine and Ghospell-truthes such as we confesse may be and many times are in Hypocrites 2. This common saith upon those Parables in the a Math. 13. 5 6 20 21. Luk. 8. 6. Mat. 4. 5 16 17. Ghospel Divines call sometimes Temporary sometimes Historicall faith For though I know b Zach. Vrsin in explicat ¶ 2. Quaest 21. Part. 2. Catech. Palatinae c. some thinke otherwise I take these to be onely severall appellations of the same thing taken from severall respects or formalites of the same faith So that it is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. In respect of the duration as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to c Vid. 2 Cor. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this sense that faith is call'd temporal which is not perpetual 2 As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as H. Grotius well d Grotius in Math. 13. 21. observes and so that faith is called temporary which wants a just and durable fundation to preserve it against the waves and stormes of temptation and persecutions 3. I conceave that this faith is not call'd temporary in actu exercito de facto as though it never indured till death in him that had it but were alwaies lost before that time the temporary beleiver outliveiug his faith and looseing his beleife before he lost his life But 2. I beleive 't is and should be call'd temporary in actu signato in ordine od posse because 't is such in its nature and constitution as may and if persecution arise will be lost For when the Text saith When persecution ariseth they are offended or they fall away this intimates that if no persecution arise they may persevere For why may not that faith continue and not be taken away when the cause is not in being which should take it away Seing we know that an hypocrite many times may be so far from feare of persecution for his faith that he may have many temporal honors and advantages by it In which case his incouragements to keep his faith being many his feare occasioned by it little or none at all
there is no doubt but he and his temporary faith may continue together till death These things premised I shall proceed and that I may doe it with more method and regularity I shall 1. Give you my position 2. The proofe of it The position is this Common temporary or Historicall faith lett them be all one or some way different as a Jac. Vsserius Armachanus in his summe of Christian Religion pag. 197. Zach. Vrsinus part 2. Catech. in Explicat ¶ 2. Quaest 21. pag. 107. c. good Divines thinke rationally enough I shall be content for the Issue will be the same as to my purpose and the proofes I am to bring differ more then gradually from saveing faith which in Scripture is call'd the faith of the b Tit. 1. 1. fidem quam Deus infundit facit credentes quos in prescientia sua elegit Primasius Vticensis in Tit. 1. 1 pag. 182. Fidem electorum i. e. Praedestinatorum qui per fidem salvantur Dion Carthusianus iu locum Elect faith c 2 Tim. 1. 5. vide Calvini Institutiones lib. 3. cap. 2. ¶ 12. pag. 188. unfaigned and an d Gal. 5. 22. effect of the regenerateing Spirit of Christ in his true members Now before I come to the proof of this I must acknowledge that the e Mart. Becan in Compend Manualis lib. 1. cap. 16. Quaest 3. pag. 335. in Summa Theol. part 2. Quaest 8. pag. 802. Maldonatus in Joh. 9. c. Jesuites and some f Pet. Bertius de Apostasiâ Sanctorum pag. 42. 43. Actâ— Synodalia Remonstrant in Defens Arteculi 5. de Perseverant Sanct. pag. 230. 231. Remonstrants c. are in this particular my adversaryes who tell us that the faith we cal common or temporary is not onely specifically the same with saveing faith but even gradually too so far as to justify those persons that have it and would if they continued in it save them This they affirme as subservient and useful for them in the maintenance of a worse error the final Apostasy of the Saints The arguments they bring to establish their position seeme to me very weake and inconsequent such as deserve coÌ„miseration pity rather then a solution as may in due time shall be made appeare and therefore I shall passe them by The rather because the learned and ingenuous person with whom I have to deale goes not so far if I mistake not nor beleives Common Temporary Historicall or miraculous faith to justify However that Common faith be it call'd Temporary Historical miraculous or what else you will is not the same with special or saveing faith nor justyfies them that have it which the Jesuits some Remonstrants say may I conceave be manifestly evinced from many circumstances of the sacred a Math. 13. 5 6 21 22. Text. For that common faith we speake of is described in the Parable by 4. Conditions or circumstances which cannot possibly agree to a lively and justifying faith 1. The ground or heart in which it is is hard and stony v. 5. 20. And that in opposition to the good ground vers 8. 23. and therefore the faith which is in that ground that heart cannot be Justifying faith It being impossible that Justifying faith shold grow in a stony heart or so great and good a vertue in bad ground seeing saveing faith necessarily presupposeth the Spirit of Christ from whence onely it springs and is perpetually accompanyed with saveing hope and a Terra petrosa significat duritiam cordis arescit semen qui caret radice charitais Ven. Beda in Math. 13. pag. 42. charity So that Cor molle si non invenit presentia sua facit 2. The text tells us vers 6. 21. that common faith had no roote and therefore it was not justifying faith For that never does nor can want a roote Christ himself and he onely being the b Col. 2. 6 7. Vid. Eph. 3. â—7 roote from whence it springs the true c Joh. 15. 4 5. Vine on which alone this branch can grow It is the fruit of the d Gal. 5. 22. Spirit of Christ in us and cannot possibly come from any other principle and ergo cannot want a roote True beleivers are implanted and ingrafted into Christ the true Vine and from him receave a perpetual supply of sapp and moisture so that they cannot wither for want of a roote or moisture Christ is our a Col. 2. 19. Col. 1. 18. 19. head certainely of all those who saveingly beleive from which all the members receave nourishment Now it is neither an unusuall or insignificant metaphore to call the head in the body natural or mystical the roote of the body Aristoteles calls a man Arbor inversa makeing the head the roote for as sapp and moisture is convey'd from the roote to all parts of the tree so is nourishment to all the members from the head Christ then being and dwelling in his members by his Spirit and being the head or roote from whence they receave all their graces and the nourishment and supplyes of them it is impossible that true saveing faith should waÌ„t a roote ergo that faith in the parable call it what you will which wanted a b Gloss Interli nearia non habent radicem i. e. charitatem Non fundatur semen in humore fidei devotionis Ita Nicol. Lyranus in Math. 13. Ideo fides vera viva non erat charitate destituta roote was not true justifying faith 3. The temporary faith in the parable brought forth no fruit therefore it was not a justifying faith which works by love and never does nor can want fruit 'T is said indeed that the stony ground or heart receaved the seed with joy i. e. was pleased with the word and beleived it but that 's all nothing of any fruite that 's the property of the good ground onely and ergo ' t is emphatically said of it that it brought forth fruit And indeed how could it beare fruit haveing no roote to beare it at least not the true roote Jesus Christ without whom 't is a Joh. 15. 5. impossible to bring forth any fruit Hence b Chrisost Homil 46. in Math. pag. 450. Edit Savil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Pareus in locum aliique passim Chrysostome and the Greek Scholia and Divines generally truely tells us that three parts of the seed perished 1. That by the way 2. In the stony 3. In the thorny ground and brought forth c Quarta pars tantum fecit fructum Nicol. Lyranus in Math. 13. parte stres infructuosae Euthemius in Math. 12. pag. 177. Tres Semin is partes pereunt quarta sola fructificat Aretius in locum Ex pugillis 4. tres redduntur inutiles no fruit but had the faith which receaved the word been a true saveing and justifying faith as they say it was for the time it continued that is did
then justify them would have saved them had they continued in it it had been impossible it should have beeÌ„ fruitlesse 4. The temporary faith is such as cannot hold out in time of persecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8. 13. They fall away as we render it or they become Apostates as the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficio unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defectio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostata Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Macedonibus deficere Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desero Glossae Vet. in calce Cyrilli So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one as if he had said signa deserunt Apostatae fiunt word signifyes and that not after a long combat and conflict but presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by and by presently they are offended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luke has it they Apostatize like a degenerous cowardly Soldier who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazian calls Julian a Runagat who stayes not for an onset but before battle throwes away his buckler and quitting his station runs away This want of courage in a temporary beleiver to hold out in time of persecution is argument enough that his beleife is but spurious true saveing faith is a faith that dare b 1 Tim. 6. 12. fight not onely so but 't is armour of proofe against ALL 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Eph. 6. 16. Vide Hug. Grotium in 1 John 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the darts of the Devil and in the Issue ever is and will be victorious nay victory it selfe So the Apostle tells us d 1 Joh. 5. 4. whatsoever is borne of God overcometh the world and this is the VICTORY that overcometh the world even our FAITH Not your common or temporary feith not a faith without roote or fruit but it must be fides formata per charitatem as a Nicol. Lyranus in 1 Joh. 5. 4. Lyranus tells us such a faith as has good b Qui credit â—ungit digna opera fidei Gloss Inter lin in loc workes joyn'd with it c Gloss Ordinar in 1 Joh. 5. Quae per dilectionem operatur such a faith as is the d Vid Theophyl in John 6. pag. 646. A. B. worke of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Oecumen in 1 John 5. pag. 211. Edit Graecae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the happy fruit of the Holy Spirit justifying and sanctifying our Soules Intellige non fidem qualemcunque saith a very f H. Grotius in loc learned Commentator sed efficacem Such a faith preserves them so that they cannot be overcome Gratia Christi quâ renati sunt fideles conservat eos ne peccatum ad mortem committant si deliquerint ne ab hoste maligno possint taugi defendit So g Ven. Beda in 1 Joh. 5. 18. Colon. 1541. pag. 149. Bede and many others both before and after him But enough of this if not to much for I see no ground at all to induce us to beleive that temporary faith is a true and justifying faith and thinke that censure of Paraeus not much amisse spoken of those who would have temporary faith to justify a Paraeus in Math. 13. 20. pag. 724. Qui pro temporariâ contendunt fidem veram nesciunt 2. Now though this were enough to shew that common and saveing faith are not specifically the same but that the difference between them is more then graduall yet I shall add some more distinct confirmations of this particularas Rat. 1. A more then graduall distinctioÌ„ may be evinced froÌ„ the nature of the principles causes froÌ„ whence they springe which are toto caelo different Common beleife being generally an acquired Disposition or habit for it may be both and in several times and persons is so produced by the ability of our naturall understandings assisted with good education and industry But saveing faith is of a far higher discent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Oecumen in 1 Joh. 5. pag. 211. Veron 1532. Vid. Jo. de Lugo de Virtute fidei Disp 1. Sect. 5. num 65. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coeli soboles the immediate worke of the Spirit of Christ From which vast difference of their causes Divines generally both Protestants and Papists have conceaved those habits more then gradually even a Habitus est Infusus vel ac quisitus quae divisio formaliter considerata sumitur ex diversis causis efficientibus Si tamen per se consideretur indicaâ— diversitatem essentialem Francis Suares Metap Disp 44. Sect. 13. ¶ 5. essentially distinct calling the one habitus acquisitus the other justifying faith habitus infusus 2. The one of these habits as they stand in relation to the principles from whence they come is call'd habitus ordinis naturalis to wit common beleife as being produced by the naturall power of our understandings assisted with Art Education and Industry The other saveing beleife they call habitus ordinis supernaturalis and justly too as being the immediate effect of a supernaturall cause the regenerateing Spirit of Christ 3. In relation to the same principles common beleife is called fides humana as produced by the power of humane causes saveing faith they call fides divina as being the proper and sole product of the Holy Ghost 'T is true indeed both of them may be and are call'd divine Respectu objecti ad quod terminantur but of this we speake not now But in respect of the principles from whence they flow saveing faith is properly divine common beleife is not as being generally of an humane descent and pedigree Now if an Infused and acquired a supernaturall and naturall an humane and divine habit differ onely gradually I and very many more am much mistaken in my Metaphysiques Sure I am a Vid Suaretii Metaphys Disp 42. Sect. 6. ¶ 15. 16. Aquin. 1. 2. Quaest 49. Art 2. 3. Gabr. Vasquez in 1 2. Disp 78. cap. 3. pag. 531. ¶ 19. Suares one who understood Metaphysiques as well as any out of Aquinas tells us 1. That 't is confess'd that habitus and Dispositio differ per facile difficile mobile by their mutability and permanency in relation to the subject whose habits and dispositions they are 2. That this facility difficulty of seperation from their subjects may distinguish an habit and disposition essentially For thus he saith Qualitates perficientes potentias animae quae veniunt suh nomine disposition is habitus possunt ESSENTIALITER distingui per facile difficile mobile ex naturâ suâ causis propriis Nam qualitas quae natura suâ dependet ex actuali influxu potentiae as commoÌ„ beleife doth inde habet quod sit facile mutabilis ESSENTIALITER differt à qualitate quae naturâ suâ noÌ„ habet talem dependentiam as saveing faith hath
shed a broad his glorious beames in his heart b That common and saveing Grace may coexist in the same subject I doubt not no more then that opinio and scientia may which is generally confess'd by Philosophers and Schoole-men Vid. Ant. Ruvio de Habitibus Tract 5. Quaest 3. Num. 81. pag. 192. Halensem Part. 3. Quaest 79. memb 3. Atisiodorensem Bonaventuram Henricum c. à Ruvio citatos ibidem these remaine distinct lights and not onely degrees of the same light For as the light of the Moone as it is in the waine waxeing or full Moone may produce a lesse or a greater light yet cannot possibly produce the light of the Sunne nor are those degrees of light caused by the Moone any dispositions at all to produce the light of the Sunne for 't is evident the light of the Moone no more disposeth the Aire to receave the Sunne-beames then darknesse doth so a good naturall understanding help'd on with learning good educatiō industry may acquire common faith in a high degree but has no possibility to produce saveing beleife that must come from higher principles nor is common faith any Disposition morall or Evangelicall whereby the subject that hath it is or can be disposed in the way we now speake of for the Introduction of the Habit of saveing faith for 1. Till a Fides in Christum est INITIVM fundamentum salutis per eam TOTA reliqua salus impetratur Estius in Eph. 2. 8. we have this faith saveing and justifying faith we are b Qui mortui sunt à seipsis non excitantur ad Vitam nec ad eam accipiendam aliquid conferunt de suo Zanchius in Ephes 2. 8. idem ibidem pag. 59. Col. 2. Non ex vobis Intellige nec ex dignitate personae vestrae nec ex Viribus vestris nec ullo desiderio vestro petitione vel Juvocatione c. dead in trespasses and sins Now as a man naturally dead cannot possibly dispose himself to a naturall life so a man Spiritually dead and such all are before saveing Faith cannot dispose himself to a spirituall life 2. Our new birth is in scripture phrase a new creation which is ex materia indisposita and therefore hath no such preceeding Dispositions 3. Our Regeneration and the workeing faith in our soules is solely and wholy a gratious Act of the good Spirit of God regenerateing us and so a supernaturall Act and how any a Sine Gratiâ nemo currit ad Gratiam Prosper Resp 8. ad cap. Gallorum Ipsa Gratia in eo quem vocat primam sibi receptricē famulam donorum suorum praeparat Voluntatem Idem de Vocat lib. 2. cap. 26. naturall or artificiall product of our understandings though help'd and advanced with learneing education and Industry can be a Disposition to supernaturall Grace and such a disposition as we now speake of which differs from that supernaturall Grace onely in degree I am yes to learne 4. The Apostle tells us b Eph. 2. 8. Gratiâ servati estis gratis data per fidem quam Spiritus Sanctus dono suo Infundit Primasius Uticensis in loc pag. 136. That we are saved by faith and that not of our selves it is the gift of God saveing faith is so intirely the gift of God that we have no hand in procuring it and therefore all Divines generally call it an Infused a Vid. Aquin 1. 2. Quaest 51. Art 4. Rob. Baronium Exercitat 3. Art 8. pag. 177. Reliquósque citatos a Joh. Martiner in 2. Sent. Dist 27. Quaest 1. pag. 298. habit of a supernaturall order to which we neither doe nor can actively concurre But if common faith may be acquired by our owne understandings helped with education learneing and Industry and this be essentially the same with saveing faith then I see not how saveing faith can be the gift of God so that it is not of our selfes Because if this hypothesis be true it is and may be more of our selves and of our Acquisition then of the Holy Spirit by infusion seing the essence of saveing faith may be acquired by us which is more then the degree of tha Quality which is onely left to be the product of Gods Spirit 5. I doe not find that saveing faith is promised us upon any precedent condition to be performed by us and therefore I know no preparatory Dispositions to it which can dispose and fitt the subject as Dispositions doe to the reception of such Habits as gradually onely differ from them for the Introduction of it 6. It is to me evident that whatsoever goes before saveing faith a Heb. 11. 6. Rom. 8. 8. Fides est fundamentum omnium bonorum ideo sine fide non possu mus Deo placere Primasius Vticensis in Heb. 11. 6. pag. 236. Idem habet Estins in Ephes 2. 8. neither is nor can be pleaseing to God nay not onely so but highly displeaseth him b Rom. 8. 5 6 7. c. The carnall minde and such is every mind of man till it be made spirituall by regeneration and collation of saveing faith is enmity against God Now how that which displeaseth God and is enmity against him can morally or evangelically for there can be no naturall disposition to a pure supernaturall effect dispose us to our regeneration and the Infusion of saveing faith at present I understand not 7. If a temporary faith or Historicall such as Hypocrites and Devils themselves may have and such common graces of knowledge either in naturall civil or sacred things were as is pretended dispositions to saveing faith then it were rationall to thinke that such persons so qualified and disposed should generally with more facility be converted and prove reall Christians For why should not that water be sooner hott in gradu 8. Which is hott in gradu 3. or 2. Already then that which is not hot at all or why should not that man sooner attaine the Habit of morall prudence who hath some dispositions to it then he who hath none or in a lesse degree or is not he like to come sooner to his jorneyes end supposeing the jorney to be the same who is 10. or 12. Miles on his way then he who is scarse got on horsebacke to take his journey I say 't is rationall to beleive that persons so qualifyed and disposed to saveing faith should sooner be brought to it then those that want such dispositions or have them in a lower and lesse degree Yet if the Ghospel be true 't is evidently otherwise and generally those have been converted to Christianity who had not such measures of knowledge and common graces when those have not which had In our Saviours time few of the Pharesies and learned Rabbies imbraced the Ghospell who yet knew much more of the word of God of the Divinity and sense of the whole law and of the promises which concerned the Messias then the common people did I say few of
these imbraced the Ghospel when yet many of the poore ignorant people did a John 7. 48. Vide Hug. Grotium in loc Theophylactum Grae. Latin pag. 647. Have any of the Rulers or Phrasees beleived on him was a confiderable Quaestion to this purpose intimateing that few or none had So elsewhere b Luk. 7. 30. The Pharisees and Lawyers rejected the Councel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against or within themselves when yet the common people otherwise ignorant of the law at least in comparison of the Pharisies who certainely knew more did really beleive in our Saviour and submitted to the Ghospell For that 's the meaneing of what followes a Luk. 7. 49. but this people which knoweth not the law is cursed And S. Paul more fully to the same purpose b 1 Cor. 1. 26 27. You see your calling brethren how that not many wise men after the flesh not many mighty not many noble are call'd vocatione interna externâ enim omnes aequè vocabantur but God hath chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Eos qui a mundo ob eruditionis penuriaÌ„ penè pro stultis habebantur Grotius in loc Illiteratos quos mundus stultos putat Vid. Primasium Uticens in loc pag. 68. Dionys Carthusian pag. 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foolish things of the world to confound the wise c. Those that wanted the common graces of learneing and knowledge in morality and Divinity came in sooner to Christ then their great Doctors their Rabbyes and learned Philosophers Not that great knowledge and understanding in sacred or civil things which may be in hyhocrites is ex natura suâ any way opposite much lesse contradictory to the Ghospell bur ex accidente vitio personae cui insunt such persons wanteing faith and so spirituall prudence to make a right use of them A good sword may be of good use for defence but not in a mad mans hand Before saveing faith we are carnally minded fooles and mad as to spirituall and saveing knowledge and that knowledge which the most knowing naturall men have is not onely no disposition fitting us to receave saveing faith but many times an Indisposition and obstacle which hinders our conversion Whence it is that S. Paul tells us that a 1 Cor. 8. 7. Lyranus in locum Scientia sine charitate facit superbire Glossa Ordinaria Interlinearia Per se inutilis est scientia cum charitate Vtilis Primasius Uticensâ—s Scientia Inflat Illaque stultitia est apud Deum Dionys Carthusianus Scientia inflat id est Occasio est superbiendi hoc tamen est per accidens non per se Vide Concilium Carthag 3 Canon 4. knowledge pusseth up non ex natura sua sed vitio personae for that I would have remembered especially in the irregenerate who want true grace and saveing faith to sanctify it seeing even in the regenerate themselves in whom Relliquiae Danaum and priscae vestigia culpae the remaines of Originall corruption remaine still such knowledge many times is a dangerous temptation to pride and selfe conceitednesse So we see evidently in S. Paul to whom by the good providence of God an Angel of Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given for though it was an affliction yet it was and he tooke it for a gift and blessing to buffet him that he might not be exalted above measure by reason of his much knowledge and many revelations In short I beleive it is an evident truth if we will with humility submit to the Ghospel of Jesus Christ and the divine manifestations of truth therein contained that there are no qualities whatsoever preceeding faith and regeneration which in any propriety can be call'd dispositions disposeing and fitting us to saveing faith and concurreing with the subject to the Introduction of it as naturall or morall Dispositions doe to introduce an Habit it being manifestly repugnant to the nature of an Infused Habit to have any such precedaneous Dispositions This is that which the Fathers of the Aransican Councel doe in terminis affirme against the Pelagians a Conciliuro Arausicanum 2 Can. 6. apud Francis Joverium Sanctionum Eccles Classe 2. pag. 31. Col. 4. Si quis sine gratia Dei credentibus volentibus desiderantibus conantibus petentibus pulsantibus nobis miseriocordiam dicit conferri non autem divinituâ— ut credamus velimus vel haec omnia sicut oportet agere valeamus per infusionem Sancti SPiritus in nobis fieri confiretur resistit Apostolo dicenti Quid habes quod non accepisti c. And againe a Concil Arausicanum idem ibid. Canon 7. pag. 35. Col. 1. Vide Pet. Lombardum Sent. 1. 2. Dist 26. Gregor Ariminens Ibidem Quaest 1 Art 1. pag. 95. Johan Martinez Ibid Conclus 1. pag. 286. 287. Si quis per naturae vigorem bonum aliquod quod ad salutem pertinet Vitae aeternae cogitare aut eligere sive salvari id est Evangelicae predicationi consentire posse confirmat absque illuminatione inspiratione Spiritus Sancti haeretico fallitur Spiritu c. And hence it is that the Fathers and ancient SchoolemeÌ„ tell us against the Pelagians that we can neither doe any good thing any way pleaseing to God nor dispose our selves to the doeing of it Sine gratia praeveniente as they call it and if it be demanded what this gratia preveniens is Pet. Lombard tells you b Pet. Lomb. Sent. lib. 2. Dist 26. pag. 226. D. Et si diligenter attendas monstratur tibi quae sit ipsa gratia voluntatem preveniens PRAEPARANS scilicet FIDES CVM DILECTI ONE c. So that Faith is that which first Disposeth and prepares the soule to good and therefore there are noe previous Dispositions which doe Morally or Evangelically dispose to it I know the a Vid. Ger. Joh. Vossium Historiae Pel. lib. 3. 4. Pelagians the b Vid. Catech. Racoviens de Christi munere Proph. cap. 10. Relig. Christ Instit brevem per Christ Ostorod cap. 19. alii passim Socinians some c Vide Johan de Lugo de Virtute Fidei divinae Disp 5. Sect. 3. Num. 46. pag. 183. Archang Rubeus in 2. Sent. Dist 27. Distinct 12. 13. pag. 100. probare satagit hominem posse se disponere ad primam gratiam Et ibid. pag. 156 Scotus Durandus Gabriel c. Idem docuerunt scilicet posse hominem sine gratiâ se preparare ad gratiam Contra quas disputat Estius in 2. Sent. Dist 26. ¶ 34. pag. 352. Papists and some d Vide Censuram Theologorum Leidensium cap. 10. Apologiam Remonstrantium seu Examen istius Censurae cap. 10. pag. 118. 119. 120. Vide etiam inter Socinianos Dispur Jonae Schlichtingii à Bukowiec adversus Balth. Meisnerum Articulo de Baptismo pag. 898. c. Remonstrants who magnify our naturall abilities too much to the prejudice of Grace are of
another opiniō I know also what they say with much Rhetorique and little reason with great confidence but unlesse I mistake much with little logique or good consequence as might easily be made appeare were it hujus loci aut pensi Rat 4. Princip Common grace as the understanding of many tongues a great measure of knowledge of many Divine truthes and an Assent to them c. is a I say generally for the knowledge of many tongues and Intelligence of many divine truthes and the Scriptures have been and possibly may still be immediately Infused by God Yet now miracles ceaseing they are generally acquired by Art and Industry Deus quandoque infundit homini illos etiam Habitus qui naturali virtute possunt causari sicut Apostolis dedit scientiam Scripturarum Linguarum quam homines per studium vel consuentudinem acquirere possunt licet non adeo perfectè Aquin. 1. 2. Quaest 51. Art 4. In Corp. Articul generally a disposition or Habit produced by our natural understandings advanced by education and Industry and so depending onely upon a mutable principle the will and understanding may be lost again by the negligence or malice of the same facultyes as is evident and on all sides confessed But saveing faith is such as being immediately produced by the eternall and immutable regenerateing Spirit of Christ it is b 1 Pet. 1. 23. incorruptible and c John 17. 3. eternall This is eternall life to know thee c. He speakes of the knowledge of God by faith which is not onely our d Heb. 10. 38. life but e John 6. 47 51 54. eternall life which cannot possibly perish Eternall life is not corruptible cannot perish or cease to be but the life of faith which we have by our new birth and regeneration is eternall life and therefore cannot perish Our naturall life receaved from corruptible parents by corruptible seed and a naturall generation may be lost but our Spirituall life receaved from incorruptible parents by incorruptible seed in our regeneration cannot be lost being like the a a John 113. 1 John 3. 9 5 1 4 18. Parent seed from whence it comes incorruptible and eternall The Apostle in b Confer 1. John 3. 9. cum 1 John 5. 18. expresse termes tells us so Whosoever is borne of God doth not commit sinne for his seed remaineth in him nor can he commit sinne because he is borne of God There is nothing but sin can rob us of this life of faith which we have by the Spirit in our reggneration and that we cannot sin so as to deprive us of this life he proves by 2 Arguments the 1. drawne from the Parent which begat us the 2. from the seed by which we are begotten Thus. 1. Whosoever is borne of God committeth not sin be cause the seed remaines in him None in whō the seed remaines commit sin In all that are borne of God the seed remaines ergo None who are borne of God commit sin This from the seed 2. He that is borne of God cannot sin so as to render his life corruptible because he is borne of God Thus none who are borne of God commit sin every regenerate person is borne of God ergo No regenerate person commits sin So that the immortality of our faith spirituall life is not from us but. 1. From its parent the liveing and immortall God 2. From the nature of the seed from whence our faith and spirituall life springe which the text calls incorruptible The truth is S. Johns meaneing is not that the regenerate sin not at all for he himself expressely confutes that glosse telling us that we a 1 John 1. 8. deceave our selves and b 1 John 1. 10 make God a lyar if we say we sin not But that they sin not so as to be overcome and conquered and kill'd by sin to the losse of their spirituall life for he expressely tells us that all those who are borne of God are Soldiers at war with the world but also that they are allwayes Conquerors and their faith Victorious c 1 John 5. 4. Whatsoever is borne of God overcometh the world and this is the victory that overcometh the world even our faith They sin not so as to sinke under it they keepe d 1 John 5. 18. Gratia conservat eos ne peccatum ad mortem committant si in quibustibet spro humana fragilitate deliquerint ne ab'hoste maligno possint sangi defendit Venerab Beda in locum pag. 149. themselves from the wicked one so that he toucheth them not or as S. Peter expresseth it e 1 Pet. 1. 5. They are kept by the power of God through faith unto salvation f Ven. Beda in 1. Pet. 1. 5. Neque enim quisquam suae libertatis potentiâ custodiri valet in bonis sed illius per omnia quaerendum est auxilium ut perficiamur a quo initium bonae action is accepimus All this considered I suppose temporary and eternal corruptible and incorruptible are differences which inferre a greater distinction then in degree onely and ergo Temporary and common beleife differs from saveing faith more then in degree Rat. 5. Princip Itis a knowne and receaved principle in Schoole Divinity and Philosophy too that Habits are distinguished specifically by their formal objects The meaneing is not that those objects are intrinsecal and essential differences constituteing and distinguishing such Habits But à posteriori in ordine ad nos we who know not the essential formes and differences of such Qualities doe à posteriori rationally too and certainely collect what kind of distinction is between them from the different habitudes and relations those Habits have to their formal objects Now although common and saveing faith may at least in a For saveing faith beleives diverse things which Hypocrites by their common faith neither doe nor can upon any iust ground beleive Vid. Rob. Baronium Exercit. 3. Art 30. ¶ 5. pag. 280. part have the tame objectum material◠to witt sacred truthes revealed by God in the Ghospel Yet the formalis tendentia habitudo utriusque Habitus ad hoc objectum is different and ergo The Habits more then gradually distinct Now the different tendentia habitudo which common and saveing faith have to their objects is taken from the several mediums and motives induceing such assent For instance That Jesus Christ is the Sonne of God that he dyed rose againe ascended into heaven c. These Conclusions are beleived to be Divine truthes both by common and saveing faith but upon far different mediums and motives The common faith is built upon humane mediums and arguments such as the natural understandings of irregenerate persons helped with learneing education and Industry may attaine unto which have no absolute certainty and Infallibility in them and so must of necessity beget an assent proportionable to themselves that is uncertaine and fallible But
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 persoÌ„s have some c Deus illustrat eos qui vitiis suis non patrocinantur H. Grotius in Joh. 7. 17. Glossa Ordin Si â—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
Eye Visus is there also c. So if diffidence be in the understanding confidence or Fiducia must of necessity be there too Now that Diffidence is in the understanding not the will he proves thus take it in his owne words Quia diffidentia quâ aliquis dicitur diffidere sibi aut rebus suis non significat odium aut aversationem voluntatis sed out dubitationem de viribus suis aut per suasionem de imbecillitate suâ quae proculdubio ad Intellectum pertinent And indeed he saith true for the proper Mediums whereby we worke certainty and confidence or take away diffidence are demonstrations and certaine and evidently concluding arguments which the will is not capable of whereby we convince the understanding of the certaine and necessary truth of any conclusion and that done all diffidence and doubting vanish which is an evident argument that diffidence doubtings are formally in the understanding as their proper subject beeing indeed adjuncts of our assent which is undeniably an act of our understandings which assent with confidence or diffidence according to the quality and nature of those Mediums which the understanding brings to move our assent to any conclusion For if the Mediums brought be onely Topicall and probable then our assent is accompanied with diffidence or doubting according as those arguments carry a greater or lesse probability it beeing a known certaine truth in Logique that such Mediums can produce onely assensum opinativum which is allwaies joyned cum formidine oppositi But if the Arguments brought be demonstrative they produce assensum scientificum which satissfyes the understanding and absolutely excludes all diffidence and doubteings whatsoever Whence it sollowes 1. That seeing fiducia diffidentia confidence and diffidence are aojuncta gradus humani assensus they must of necessity be in that faculty where such assent is that is in the understanding 2. That seeing those Mediums which expell and take away diffidence and produce confidence are onely rationall and intellectuall such as come not within the compasse of the proper and formall object of the will but are the effect and object of our understandings it will be evident that both fiducia and diffidentia which are the product of such Mediums must be in the understanding which alone and not the will is capable to be affected by them 2. His second argument is this which that I may not wrong him and confesse from whom I had it I shall give you in his owne words thus a Rob. Baron Ubisupra exercit 3. Art 19. ¶ 4. pag. 241. Vide Tilenum in Syntagmat Part. 2. Disput 40. Thes 16. 77. Fiducia est subjectivè in Intellectu Quia si formaliter esset Actus voluntatis nihil aliud esset quà m desiderium aur amor objecti sed hoc est quotidianae experientiae contrarium multi enim ardenter amant desiderant objectum aliquod qui tamen non habent fiduciam de eo obtinendo If Fiducia be in the will it must either be an ardent love or desire of some object and then the more ardently we loved or desired any object we should be the more fiducially confident to attaine it which is manifestly false seeing all know that we may love and desire earnestly many things which we are so far from beeing confident to attaine that many times we against our wills are sure enough we shall never injoy or compasse them 3. In short 't is evident by the nature and use of the words in all good Authors that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiducia confidentia relate to the understauding and not to the will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so a Budaeus verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus would have it writt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comperire deprehendere ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plena deprehensio manifestum indicium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Josephum plena rei investigatae perceptio You see that the whole explication of the word relates to the understanding And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certior fio exploratum habeo Latini dicunt procerto scio as the same Author tells us sometimes they render the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Hesychius verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Glossae Ver. per Bonav Vulcanium pag. 96 fiducia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a firme assent without feare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidentia And In Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is persuasia plena certioratio still relateing to the understanding In Scripture it is yet more evident if possible where you have a Col. 2. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fullnesse certainty or confidence of knowledge and b Luk. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things certainly knowne Once more to put it out of all doubt The c Rom. 4. 21. Apostle exhorts the Romans to a fiduciall confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lett every one be fully fiducially persuaded and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne minde or understanding Whence I conclude that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fiducia we now speake of is not in the will but understanding I shall add no more but a saying of the incomparable d L. Viscount Falkland in his Defence of his Tract of Infallibility against his Adversary Father H. L. Viscount Falkland to his Catholique Adversary in the like case He that after all this and much more which might be said shall still say Fiducia is in the will I will not say he is impudent but sure a little thing will not make him blush Lastly That I may in obedience to your command clearely give you my opinion I doe really beleive 1. That this Assertion Common and speciall grace are essentially the same is not only erroneous but far more dangerous then many nay most men thinke especially those who in Questistions of this nature want ability or time to consider and know the consequences of it 2. I beleive that the other proposition That a Majoristae quoque detestandi sunt quia miscent fidem dilectionem in ipso actu justifications Tileman He-shusius in I Cor. 13. Pag. 268. charity is essentiall to justifying faith is a worse mistake then the former in respect of the many ill consequences which inevitably follow it not onely improbable but indeed impossible repugnant to the plaine and knowne principles of true Divinity and Philosophy too as has allready been evidenced by many and further may and shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is necessity or any just opportunity to doe it I confesse there are 2. sorts of Heretiques pardon me if I call a spade a spade and a stone a stone which make charity essentiall to faith 1. Socinians b Vide Jonam Schlicthingiū à Bucowiec Disp contra Balth. Meisne-rum de Art Fundament pag. 49. Mich. Gittichium de satisfatione contra Ludov Lucium