God cannot properly be referred neyther to the honestie of maners nor to the tructh of faith must be knowne to be figuratiue Moreouer the ancient Fathers long agoe the Schoolemen of late time and the Popish writers at this day do teach that there be diâ—ers senses of Scripture And although all of them preferre the hystoricall and litterall sense yet Sixâ—â—s Senensis and Bellarmine doe make it double eyther proper and simple according to the first and naturall signification of the words or metaphoricall and figuratiue when the wordes are translated from their naturall signification to another and that there bee so many kindes of this sense as there bee kindes of figures Now what is preaching but expounding of Scripture and deliuering the true sense of it As appeareth by the practise of Ezra Nehe. 8.8 and the Leuites who reade the Lawe of God distinctly and then gaue the sense and caused the people to vnderstand what was read Those then who in their Sermons deliuer the true sense of the word written according to those seuerall kindes of expositions must needes deliuer the worde of GOD cuen the selfe same worde that is written Againe not onely the things expresly set downe in the Scriptures but likewise such thinges as by sound and necessarie consequence bee collected thence are taken for written truthes and not vnwritten traditions Aeonsus Viruestus a Popish Bishop and a bitter enemie to Luther Adners Luther doginat philippi c. 9. p. 147. acknowledgeth so much For hee saith That things may bee conteyned in the Scripture eyther formally and expresly or materially being drawâ—â— by a necessary collection from the contents And this he saith is called Virtualis continentâ—a To denie this saith hee is not Christian wisedome but Iewish superstition And then teacheth that wee are as much bound to giue assent to those thinges that be materially conteyned and drawne thence by a lawfull collection as to those that be formerly and expresly conteyned Bellarmine cannot deny but that Scoties taught De Eucharist lib. 3. c. 23 there was not any expresse place of Scripture to proue Transubstantiation without the declaration expositioÌ„ of the Church Neyther dare the Cardinall reiect that assertion but saith Quia colligitur ex scriptura diuina that Transubstantiation belongeth to the Catholicke faith because it is collected out of the diuine Scripture In his iudgement then that is a written trueth which is collected from the Scripture as well as that which is expressely set downe in the Scripture If therefore Preachers deliuer no other doctrines in their Sermons if they confute and condemne no other errors if they teach no other duties if they reproue no other sinnes if they minister no other consolations and if they vrge no other exhortations then they haue warrant in the written worde of God eyther by expresse testimonies or by necessary collections the worde which they preach is the very same in kind in nature and substance with the word written And so there is not one word written and another word preached as the Doctor woulde beare men in hand but one and the same word diuersly vsed So absurd is this his obseruation so voyde of reason so destitute of proofe and so discrepant from the doctrine of his owne Church that it may well bee thought that rather malice against vs then any warrant from the text caused him to set it downe And heere behold how farre malice doth carry your teachers euen to forsake their owne companions and to ouerthrow the coÌ„mon and receiued doctrine of their owne Church that so they may crosse and condemne vs. And to conclude with him hee that will regard what be writeth in the latter end of his obseruation may easilie perceiue how hee ouerthroweth his owne note obserued in the beginning For he produceth the Apostle Peter as an indifferent witnes in this case who saith that the Worde of God endureth for euer and this is the worde which is preached among you whose testimonie doth euidently prooue that the worde written and the worde preached then by the Apostles and other Ecclesiasticall persons was the very same worde For it is apparant by that verse which hee alleadged that the worde of God which endureth for euer and the worde which then was preached were one and the selfe same worde Now what was the word that endureth for euer was it not the worde written If anie will denye this let him reade the former verse in Peter and compare that verse and this Isaiah 40.6.7.8 with the wordes of the prophet Isaiah and hee shall finde it to be the worde written by the Prophet So as Peter maketh the worde written by the prophet and preached by the Apostles to bee the same Againe this great Doctor saith * Immutabile est in natura substancia sua etâ—i propagatione explicatione variâ— the Word is the Seede because it is vnchangeable in it owne nature and substance though diuers in explication and proueth it out of Basil and Vincentius Lyrenensis who make that agreemeÌ„t betweene the word written and the word preached that they are both one in substaÌ„ce for they preached nothing but what was written yet the word writteÌ„ was made fruitfull by preaching SECT III. BVt to leaue the Docter and his obseruation It may be some others will acknowledge contrarie to his minde that whosoeuer preacheth nothing but such doctrines as are either expresly taught or necessarily gathered from the scriptures preacheth nothing but the written word And yet will likewise contradict me because they hold that there is another word of God besides the written word Bellarmine (1) De verho Dei nonscript lib. 4. c. 1. saith there is verbis Dei scriptrÌ„ verbum Dei non scriptum A word of God written namely the bookes of the old and new Testaments And a word of God not written namely the traditions of the Church which be not written in the scriptures Gregory de Valentia (2) Refutat falsar causar Herbrand cap. 1. holdeth it for a most certaine thing that the word of God is not onely conteyned in written letters as it pleaseth him to tearme the scriptures in way of disgrace but is also put in the voyce of the Church and there doth sound Coster the Iesuite speaketh more plainely and peremptorily (3) Et anteÌ„ scriptura ecclesiae catholicae consensies concors omnium Christianorum per tot uÌ„ terrarum orbem doctrina Huius scripturae praestantia multis partibus super scripturas quas nobis in membranis Apostoli reliquerunt Encherid cap. 1. So also saith Hosius Quod ecclesia docet expressum Dei verbum est De expresso Dei verbo fol. 119. in 106. That the consent of the Catholike Church and the consonant doctrine of all Christians throughout the world is the scripture And in many points excelleth the scriptures which the Apostles haue left vs in parchments And this he maketh the first and
accâ—pistis before angels comming from heaueÌ„ As also that Paul doth not say if they preach contrary things or if they subuert the whole Gospell but if they preach but euen a little beside the Gospell which ye haue recâ—â—â—ed let them be accursed Thomas Aquinas their Angelicall Doctor Quam illud quod conâ—inetur in euangâ—l 〈◊〉 apostolâ—s in sacra scripturaam â—â—ite vel expresse Thom. in Gal. 1. professedly expouÌ„ding that place doth write that nothing is to be preached but that which is conteyned in the Gospells and in the Epistles and in the holy scripture implâ—â—â—ely or expresly Will they say that their Traditions are conteyned in the scriptures either expresly or by way of implication or consequent then are they not vnwritten verities as they tearme them A second answere of the Cardinall is this that the Apostle by Praeter vnderstood Contra. And therefore did not forbid new doctrines and precepts which were besides those that were deliuered but onely doctrines and precepts contrarie to the former Yet will not this serue his turne For in matters of faith and religion prâ—ter and contra are both alike Whatsoeuer is taught as necessarie to saluation if it be besides the scripture must be condemned as well as that which is contrarie to the Scriptures The reason is because the Scriptures conteyne all thinges which Ministers are to teach as necessary to saluation And therefore Paul told Timothie 2. Tim. 3.15.10.17 that they were able to make him wise vnto saluation And were profitable to teach to improue to correct and to instruct in righteousnesse Two of which respect mens mindes what they are to know and â—â—â—eeue as the trueth and what they are to reiect as errors Two of them respect their maners what sinnes they are to auoyde what dutâ—es they are to performe Is there any things needfull to bee taught the people but these things And because the Cardinall answereth that the Scriptures are profitable for all these things but not sufficient Consider the wordes of the Apostle following where hee declareth the end of this profitablenes namely Verse 17 that the man of God may be absolute bâ—ing made perfect to all good works By the man of God he meaneth the Minister of the Gospell That tytle had he in his former Epistle giuen vnto Timothie 1. Tim. 6.11 And Lyra saith 1. Tim. 6.11 Homo dei 1. ad diuinum officium ordinatus qualis estu Lyra in 2. Tim. 3. the man of God was one ordeyned to the diuine office such a one as Timothie was If then the Scripture being profitable for those foure vses will thereby make a Minister of the Gospell absolute and perfect for each good worke belonging vnto him he is not to teach any things ouer and besides the Scripture Theophylact thus writeth on the former place In Gal. 1. Hee doth not inferre if they onely preach contrary things but if they preach that which is beside that which we haue preached that is if they shall adde any thing that is but a very little more they are subiect to the curse And indeed it may seeme strange that the Papists are so earnest to haue vnwritteÌ„ traditions as wel preached as written truthes seeing the things written are more cettaine more excellent and necessary and require a long time to bee all taught and learned They are more certaine because all men are more certainely assured that the Scriptures the doctrines conteyned in them bee the word of God then that vnwritten traditions be his worde De verbo Dei lib 1. cap. 2. Bellarmine confesseth that nothing is better knowne nothing more certaine then the sacred Scriptures which bee conteyned in the writings of the Prophets Apostles that he must needes be most foolish who denyeth that they are to be beleeued And produceth 5. inuincible and infallible proofes that they are the very word of God De verbo Dei noÌ„script lib. 4. cap. 5. WheÌ„ he commeth to speake of traditions he alleadgeth no such proofes but onely goeth about to prooue by 4. places of Scripture which haue bene long agoe answered that there are some traditions though neyther he nor any of his fellowes can tell what they are nor can make a perfit Catalogue of them so vncertain are they Indeede hee deliuereth fine rules De vero Dei noâ— srâ—pt liâ— 4. cap. 9. Ibib. lib. 4. cap. 2. whereby true traditions may bee discerned from false and counterfait traditions yet those rules are grounded on the authoritie of men and do not infallibly proue them to bee the word of God Yea he teacheth that al traditions haue not the like authoritie some haue diuine authoritie some haue Apostolical some ecclesiastical And therfore all of them cannot haue the same authority with the written word which himselfe before proued to haue diuine authoritie And how do they know any thing to bee a tradition but by humane writings and histories which as the Cardinall confesseth De effect suram lib. 2. cap. 25. sine can breede but humane beleefe wherein may be falshood Neither are they so necessarie and profitable as the Scripture It is able â—o make a man wife to saluation It iâ—â— the seede of regeneration It is the foode of our soules It is the sword of the spirit to defend vs from the Diâ—â—ell In bringeth vs to faith and saluation as before I proued Can such profite bee reaped from traditions Did eueâ— any approued authour ascribe such â—â—â—tue and efficacy to them Did â—uer any Christian obteyne these benefites by them Moreouer the thinges taught in the Scripture are not easily learned Augustine wrote that the profunditie of the Scripture is so great Epâ—st 3. that hee might hee might dayly prosâ—â—â—e in them if from the beginning of his childhood to his crooked old age be should with greatest leisure chiâ—fesâ— studie and better wit endeuour himself to learne them onely The Papists will not gain-say this seeing they hold the Scripture to be very obscure Pambo confessed that in 19. Socrat. hist. lib. 4. c. 18. yeeres hee had not learned to practise one lesson taught him out of Psal 39. to refraine his tongue from euill How many yeeres then may our people requiâ—e to learne the meaning and the practise of al things written in the Olde and New Testament I would therefore wish our Popish Priestes and people first to learne how to vnderstand and practise all thinges that bee written and when they haue learned all those then to begin with traditions It is no wisedome to contend much and busie themselues greatly about traditions before they haue learned and practised all things written which be farre more certaine more necessarie and profitable If they would take this course I am assured that there is not any one of them though he liued to be as old as Methuselah that would euer trouble eyther himselfe or vs with traditions Si rusticus â—redat suo epiâ—copo
deest vsurpo milâ—â— ex vâ—seribus domini quoniam miseric or dia effluunt In cantic serm 61. medio But that Came was not of the members of Christ nor had any thing to do with the mâ—rit of Christ that he might presume the same to be his he would haue called that his owne which was Christs as the member doth that which is the heades Thereby teaching that the true beleeuer being a member of Christ doeth call that his owne which is Christs and doth without sinne presume that the merit of Christ is his in particular And therefore in the next words he saith thus of himselfe Whatsoeuer is wanting vnto me from my selfe I boldly take it vnto me out of the bowels of the Lord Iesus because they flow out with mercy Let vs descend to the Popish writers we may finde many of them to iumpe with vs herein Ferâ—s was commended by Sixtus Senâ—nsis to be (13) Biblioth sanct lib. 4. in Iohan Ferus p. 265.14 Non enim semper sides est quod nos fidem dicimus fidem nos dicimus assentire ys quae diuinâ—s scripturis produntur quae ecclesia credenda proponit ComeÌ„t in Mat. 8. lib. 2. a man excellently learned in the diuine Scriptures whose equall in the office of preaching the Gospell the Catholicke Churches of the Germaines haue not in this our time Yet doeth hee in many places condemne the Popish description of faith and approue ours (14) Secundum scripturaâ— fides non aliud est nisi fiducia miserecordiae diuine promissae in Christâ— ibid. Non apprehenditur manu corporis sed manu cordis quae est fides Ferus in Ioh. 3.16 That is not alwayes faith whith we call faith we call it faith to assent to those things which be deliuered in the diuine histories and which the Church propoundeth to be belieued The Scripture speaketh farre otherwise of Faith For according to the Scriptures faith is nothing else but a confidâ—ce of Gods mercy promised in Christ And he bringeth Abrahams example for proofe thereof And of this faith saith hee mâ—ntion is made in the Gospell where it is sayd Hee that beleeueth in the Sonne of God shall not bee condemned The faith which the Scripture commendeth is no other thing then to trust to the fâ—â—e mercy of God this is the true faith whereby the iust man liueth this alone is it which God requirâ—th 〈◊〉 An example of this faith we haue in the Centurion for we do not read that he rehearsed the Articles of faith but that he came to Christ with great trust These wordes make so much for vs that Sixtus Senensis (15) Bibliothec sanct lib. 6. annot 43. sayd of them that hee seemeth to allude to the error of them who teach that iustifying faith is nothing else but an assurance of Gods mercy forgiuing our sinnes through Christ And Dominicus Soto tooke vpon him to confute him in that poynt but Michael Medina defended him against Soto And else-where he speaketh as fully for vs (16) Sed est certa firmâ— staâ—â—li fiducia Christum omniâ—g 〈◊〉 is bona complecti cisque toto corde tota anima totâ—que viribus inhaerere In Ioh. 6.29 To belieue in Christ saith hee is not to know his works for Sathan knoweth this neyther is it to remember or thinke with himselfe that Christ hath suffered and risen againe for euen vngodly men remember these things and thinke of them and yet are made nothing better But it is with certaine sure and stedfast trust to take hold of Christ and all his benefits and to sticke to them with all the heart all the soule and all the strength Pighius in his booke of controuersies dedicated to the Pope Paulâ—s 3. doth teach that although Faith as it is vsually taken by ecclesiasticall writers bee that habite of the minde whereby we do certainly and without any doubting assent to those things which for our saluation are reuealed of God to his Church (17) Hâ—â—e fideâ— rationis mentsque assâ—â—siâ— quo pâ—rfeâ—tasides dâ—â—i possit adtuncta esse debâ—t eâ—â—â—m animâ— cerâ—a quaedâ—m firmaque fiduâ—ta qua Dei verbo veritatiâ— itain nititur it a fidit fidelis anima vt absque vlla haesitatione quicquia illudsit velut si manibus teneret certum habeat c. Controuers 2. de fidet Iustificat fol. 40.41 in 80. Paris 1542. Yet vnto this faith assent of reason and the minde that it may be called a perfect faith there ought also to be adioyned a certaine sure and firme trust of the heart whereby the belieuing soule doth so stay vpon trust to the worde and truth of God that without all doubting whatsoeuer it is he hath it as sure as if he held it in his handes And hee further addeth that this is the Faith and not that assent of reason which the Lord euery where required of them whome hee vouchsafed to heale Of that he spake when he saide Daughter be of comfort thy Faith hath made thee whole And this is the same Faith which maketh prayer effectuall which Christ and Iames require in them that pray Didacus Stella (18) Enarratan Luc. 5. Imò etiamsi peteret illa dimitti si non confideret certissi ne crederet illa sibi aâ—mittenda â—unquam dimitterentur hauing distinguished of faith that there is one to belieâ—e whatsoeuer is to be belieued called a Theological vertue another is a Confidence by which we belieâ—e that the Lorde will giue whatsoeuer we aske He saith that without this faith 1. this Confidence our sinnes cannot be forgiuen For although a man belieue all thinges contained in holy Scriptures to be true and all things which the Church belieueth yet if he shuld not trust and most certainly belieue that they shall be forgiuen him they should neuer be forgiuen him And saint Iames saith Let him aske in faith nothing doubting To the like purpose doth he afterward distinguish of faith describe the later kinde saying (19) Fides dupliciter accipitur Vno modo pro habitu credendi secundum quam assentimur veritatibus sacrae scripturae c. Alia est fides quae considentia vocatur qua petit aliquis a Deo confidenter sperans credens certissime se consequuturum a Domino id quod postulat quae fides necessarià est â—â—anti alias nihil vnquam impetrabit Enarratan Luc. 7. Faith is taken two wayes One way for the habite of belieuing according to which we doe assent to the trueths of the Scripture And this is the Faith without which it is impossible to please God And this is one of the three Theologicall vertues 1. Cor. 13. And by this faith a belieuer differeth from an Infidell There is another faith which is called a Confidence whereby a man asketh of God confidently hoping and belieuing most certainly that he shall obtaine of the Lord that which he asketh Which faith is needefull for him that prayeth otherwise
vnder hope that God will impute to him that belieueth in him who raised Iesus from the dead this Faith to his iustification and will not impute his sinnes to him An example whereof as he saith we haue in the cure of corporall discases which beareth an image of the inward cure For there Christ required a Faith whereby a man did belieue that Christ was endued with that power that he was able to heale him and trusted that such was his goodnes that he would cure him Cardinall Bellarmine after hee had written very much to prooue that Faith is only an assent to the truth of things reuealed and not an assurance or speciall application of the promises doth at last ouerthrowe all and yeelde to vs. her thus hee â—iâ—â—eth of vs (30) Rectè dicunt posse vnuÌ„quemque promissiones generales sibi applicare per fidem Nam quemadmodum fide catholica credâ— christuÌ„ mortuum esse pro omnibus ita cadem fide credo mortuum esse prome qui sum vnus ex omnibus De iustif lib. 1. cap. 11. Sect Denique quod dicunt they sâ—â—â—ghtly that euery one may by 〈…〉 to himselfe the generâ—ll 〈◊〉 For as I doe belieue by the Catholicke faith that Christ dyed for all So by the same faith I doe belieue that hee dyed for me who am one of them What need we any better witnes then hee who before was our greatest aduersarie Doth not this lay open the nature of Iustifying faith to bee the same that wee teach Is a particular application of generall promises no more then a bare assent to the truth of things reuealed By that faith whereby I beleeue Christ dyed in generall for all doe I also beleeue that hee dyed in particular for me And yet shall wee say that a speciall faith is a forged faith that it is against the nature of faith to apprehend and apply particularly to my selfe the promises of God and the merits of Christ Yet for all this the Cardinall will not graunt that any man is to beleeue the pardon of his owne sinnes in particular because the generall promises are not (31) De iustificat lib. cap. 11. sine absolute but conditionall euen with the condition of faith as we acknowledge And therefore demaundeth how a man can absolutely beleeue that his sinnes are forgiuen him seeing he caÌ„not learne by any worde of God that hee hath such a faith as is required for the obteyning of the pardon of sinnes And saith that none which beleeue are saued vnlesse they beleeue as they ought to beleeue But therein the Cardinall doth not onely contradict himselfe but likewise many of his fellowes who teach that there is but one faith at all that the dead and Catholicke faith are all one as was shewed before If some beleeue as they ought to beleeue and some beleeue not as they ought haue they all one and the same faith If some so beleeue as by beleeuing they shal bee saued and some so beleeue as by beleeuing they cannot be saued shall wee say they haue all one and the same faith Then may wee also say that Peter and Iudas had one and the same repentance The Cardinall here sheweth that they do indeede beleeue (32) Si reuera sicut oportet credant hoc est si fide habeant quae per dilectionem operatur De iustif 1.11 finâ— as they ought to beleeue who haue faith which worketh y loue Yet else-where he laboureth to prooue that (33) De Iustificut lib. 1. cap. 15. a true and Christian faith which by way of disposition iustifyeth the vngodlie may be separated from charitie and from other vertues How repugnant are these things one to another Againe hee that beleeueth may know that he hath faith otherwise Paul would not haue bidden the Corinthians to (34) 2. Cor. 13.5 proue themselues whether they wâ—re in the faith Augustine sayd (35) Fidem vâ—â—et quisque in cordâ— suo esse â—icrâ—au 〈…〉 esse 〈◊〉 credit De Trâ—â—t lib. 13. c. 1. Neâ— fidem qâ—â—squam hominuâ— videt â—â—alio sed vnusquisque in sâ—mâ—â—â—pso Ibid. cap. 2. Epist 1 12. cap. 4. Euery one doth see faith to be in his owne heart if he do belieue or not to be if hee doe not beleeue And that no man can see faith in another but euery one may see it in himselfe The Cardinall saith They beleeue as they ought who haue faith woâ—king by loue yet may a man easily know whether hee haue loue or not (36) In 〈◊〉 Ioh. tracâ—â— 5. Therefore sayd Augustine Let a man looke to his heart and see if he haue charitie and then let him say I am borne of God Yea let not any one aske another let eueriâ— one returne to his owne heart if he there finde brotherly charitie hee may bee sure hee hath passed from death to life Would hee haue sayd thus if a man could not haue knowne whether he had charitie or not Michael Medina as Sixtus (37) Bibliothec sanâ—t lib. 6. amict 215. Senensis testifyeth in defending Ferus against Soto saith There is no man which doubteth but that wee may know true loue and faith to be in vs. Seeing then that by charitie a man may know as the Cardinall teacheth whether hee beleeue as hee ought to beleeue and seeing a man may know whether he haue charitie or not hee may also know whether hee beleeue as he ought and if he beleeue as he ought then by the Cardinals owne confession he may particularly apply to himselfe the generall promises and certainely beleeue that his owne sinnes are pardoned And to conclude this poynt seeing this speciall faith hath such testimony not onely from the diuine Scriptures but likewise from the ancient Doctors of the Church and also from the late Romish writers doe not condemne it as hereticall but seeke earnestly for it as the speciall meane of your saluation SECT VIII THere remaineth another point to be considered touching the persons that be endued with a iustifying faith I taught that it is proper to the Elect. Notwithstanding I knowe that Cardinall Bellarmine goeth about to confute Caluine De Iustificat lib. 3. cap. 14 for holding that Faith and true righteousnes is proper to the Elect Yet doth he not bring any one argument to proue that it is not proper to them but onely laboureth to proue that faith may be lost Touching this point we will acknowledge that the best faith which many of the popish prelates doe teach is common both to the reprobate and Elect. The reprobate may giue an assent to the truth of things reuealed as well as the Elect. But there is another faith besides that and more excellent then it as I haue proued before and that is peculiar to Gods Elect. No maruaile though those papists who knowe it not or will not acknowledge it doe hold that there is no faith peculiar to Gods Elect. If they knew the nature of a iustifying faith they
a true saying and worthy by all meanes to be receiued that Christ Iesus came into the world to saue sinners Herein also this faith agreeth with an hystoricall a iustifying faith And therefore those who in their hearts wil not assent to the truth of the gospel are meere Infidels though they liue in the Church yet they haue no faith at al. 3. A third degree is that he hath a desâ—re in his heart of the pardon of his sin of the saluation of his soule through the mercy of God merits of Christ Euen as Balaam desired to dye the death of the righteous Num. 23.10 and that his lasâ—end might be like vnto his though he had no care to liue the life of the righteous nor prepare himselfe for death as the righteous man doth And as the people of the Iewes who followed Christ from place to place whoÌ„ they hard him speak of the bread which coÌ„meth from heauen Ioh. 6.34 giueth life to the world desired him euermore to giue that bread And yet many of them afterward fell from him Yea moreouer they which haue this faith may not onely haue this desire in their hearts but may also expresse it by prayer to God Almightie and by vsing the meanes of saluation They may seek to enter in at the straight gate and shall not be able Luk. 13.24 As Christ saith many shall doe Herein they go beyond those that haue onely an hystoricall faith for many haue it yet contemne Christ and his merits neuer seeke for saluation by him rather feare him then loue him and with the Diuels beleeue and tremble Yet herein they come short of them who haue a iustifying faith for their desire is not so earnest nor so constant nor so effectuall Not so earnest for the desire of the elect is vehement and very earnest set foorth by hungring thirsting which are vehement and strong appetites in them that haue long wanted meate and drinke yea the strongest desires that can be found in man but these men haue a desire in a lesser measure Neither is their desire so constant for it comes but by fits and may soone be gone againe like to lightning which is a sudden flash and soone gone But the desire of the other is like the light of the Sunne which is permanent Their desire may be quenched before they haue fully obtayned the thing desired but the desire of the other can neuer be satisfyed till they be assured that they haue gotten the thing they wanted Nor yet is it so effectuall in vsing the meanes of saluation with such care diligence painefulnesse and constancie The one sort think no paines too great no labour too long the other thinke lesse will serue the turne and therefore leaue off or lessen their labour in vsing the meanes before they haue gotten sauing grace for their soules 4. The fourth degree is this They may haue an apprehension of Christ and his benefites an inward feeling of some grace and a perswasion of Gods fauour in Christ So they are sayde to taste of the heauenly gift and to taste of the good word of God Heb. 6.4 and to be partakers of the holy Ghost as was shewed before Which wordes must needes import a particular apprehension and an inward cense of some good receiued and some fauour expected As some of the Israelites tasted of the fruites of the Land of Canaan did thereby perceiue what a good Land it was and conceiued some hope of enioying it and yet neuer enioyed the Land but perished in the wildernesse So these beleeuers may haue a taste of heauenly gifts and an hope of enioying euerlasting glory and yet perish in the end And indeed these beleeuers could not haue receiued the word with such ioy as was spoken of before vnlesse they had an apprehension of Gods fauour and some sense of grace in their hearts Yet herein doe they greatly differ from the regenerate 1. In the seat and so in the synceritie of these graces for these beleeuers hearts are as stony ground they cannot receiue the worde into the bottome of their hearts nor suffer the rootes of it to goe deepe enough and so their faith graces are not rooted in the bottome of the heart but sticke in the superficies or vpper part of it All things in them are superficiall and they full of hypocrisie Whereas the iustifying faith and the sauing graces of the regenerate are like a solide body hauing three dimensions length breadth and depth and do possesse the deepest and lowest parte of the heart 2. In the reason and ground of this their apprehension And so it is nothing but vaine presumption for it is built vpon false and mistaken grounds they take the shadow for the substance doe ouerweene their owne graces and take their faith to be vnfayned their repentance to be sound and their regeneration to be effectuall when indeede they are not And so they are like vnto beggers who in their sleepe dreame that they are become very rich 3. In the measure and therefore their apprehension of heauenly things is compared to tasting because the heart doth as it were but with the tip of the tongue lightly taste these spirituall things and doth not feed on them Look what difference there is betwixt Cookes and others that taste meat before it be serued vp to the table the guests that eat the same at the table the same difference there is betwixt the vngenerate the regenerate touching the measure of grace which they receiue Though the regenerate do here receiue but the first fruits of the spirit do know in part and prophesie in part beleeue in part find no perfection in theÌ„selues yet haue they a greater measure then the vnregenerate 4. In the sense iudgement of their want The one wanteth more and yet doth lesse discerne his want like the Angel of Laodicea Reuel 3.17 who thought he was rich whâ—Ì„â—e was poore miserable naked The other wanteth lesse and doth better discerne his want and therefore will say with that man in the Gospell Mar. 9.24 I doe beleeue Lord helpe my vnbeleefe And with the Apostles Lord encrease our faith Luk. 17.5 Yea the one like a Pharisie is proude of that which hee thinketh he hath the other is humbled by knowing what he wanteth The one contenteth himselfe with that which he hath groweth secure and laboureth not to better his estate the other striueth to grow in grace as he groweth in yeeres 5. The fift degree of this temporary faith is outwarde profession of the Gospell A man may haue an hystoricall or dogmaticall faith Ioh. 12.42 yet neuer make profession of it As many of the chiefe Ruler among the Iewe beleeued in Christ but because of the Phaâ—isâ—es did not confesse him But they who haue this temporary faith do professe Christ as long as they keepe it So did Iudas he called Christ his Master did follow
By this faith we are iustifyed as the Apostle plainely and often teacheth De corrept et grat c. 12. Rom. 8.30 and our aduersaries cannot denie though they hold that we are not iust fyed by it alone Now if we be iustifâ—â—d we shall also be glorifiâ—d Yea whosoeuer thus beleeueth shall not be confounded The Saintes doe keepe this faith in the hottest persecution that can befall them Rom. 9.33 And therefore in describing the cruell tyrannie and grieuous persâ—cution vnder the greate beaste which opened his mouth to blaspheme GOD and his Tabernacle and them that dwell in heauen and made warre against the Saints led many into captiuitie and killed many with the sword The holy Ghost breaketh forth into these speeches Here is the patience Reuel 13.10 and the faith of the Saints because the Saints doe not loose but keepe and expresse their patience and faith in such afflictions Neyther can Sathan by his tentations depriue them of faith as appeareth in the example of Peter Sathan desired to winnow him as wheate yet for his comfort Christ told him that hee had prayed for him Luk. 22.32 that his faith might not fayle Christs prayer was not in vaine Hee at another time acknowledged to his Father Ioh. 11.42 that he heard him alwaies And therefore though Peter did afterwardes fall most grieuously in denying his Maister See postscript Sect. 14. and that with an oathe and with curfing himselfe yet did hee not loose his faith It remayned in his heart though hee did not professe it with his mouth Neyther could this be a singular prerogatiue to Peter for Chriâ—t hath as well prayed for others as for him not onely for all the Apostles but likewise for all those that should beleeue in him through their word Ioh. 17.20 And therefore in the midst of all afflictions and tentations Qui fecit bonos factet perseuerare in bono they shall be kept constant in faith Hee who gaue them faith will make them to continue their faith as he who made them good will make them continue in goodnes August de perâ—â—uâ—rant sanct cap. 12. He is so faithfull that he will not suffer them to be tempted aboue that which they be able to beare but will giue then the issue with the tentation Their faith may be assaulted but not destroyed weakened but not wasted ecclipsed but not extinguished hidde and couered as the Sunne vnder a cloude and fire raked vnder the ashes but not abolished The act of it may be lost for a time but not the habite for if their faith may fayle and they perish why did the Apostle say that after they beleeued Ephes 〈◊〉 13. they were sealâ—d with the holy spirit of promise which is the earnest of our inheritance vntill the redâ—mption of the possession purchasedly Christ And how is it true that they are kept by the power of God through faith vnto saluâ—tion 1. Pet. 1.5 And if iustifying faith may not be lost then it is certaine that if any fall away and vtterly loose their faith they neuer had it Diuers of Christs Disciples did seeme to beleeue in him yet afterward forsooke him and thereupon he said to them there are some of you that beleeue not And the Euangelist addeth a reason Ioh. 6.64 So teacheth Maldonatus in Ioh. 〈◊〉 6. out of Augustin and Beda for Iesus knewe from the beginning which they were that beleeued not and who should betray him As if there were some of his Disciples that beleeued and some beleeued not namely those that tooke offence at his doctrine and forsooke him as also Iudas the traitour Euen while they followed Christ they wanted this faith Doth not S. Iohn say of reuolters they went out from vs because they were not of vs for if they had bene of vs 1. Ioh. 2.1 they should haue continued with vs. Who then doe fall away from the Church but only those who indeed were neuer of the Church were in it but not of it And who are they that liue in the Church and be not of it but those that want a true justifying faith for by it we are made members of Christ and incorporated into his mysticall body the Church But as for the faith spoken of in this my text it may be lost yea it is of such a nature that seldome it is kept to the end of a mans life Inward tentation by the diuell or outward persecution by men may rob the owners of it It is like to corne growing in the house top which may flourish for a while in the spring time but in heate and drought of summer will wither away And herein consisteth a maine difference betwixt iustifying and temporary faith the one is perpetuall the other for a time And no maruaile thogh it continue not long seeing it is built on temporary causes namely these three 1. It ariseth from curiositie for these beleeuers will heare and learne receiue and professe the Gospell for the newnes of it As the Iewes retoyced for a time in Iohns light Ioh. 5.35 especially for the noueltie of it And as the Athenians would heare Paul preach and would know the meaning of his doctrine Act. 17 20.2â— Sunt quiscare volâ—â—t coâ—tâ—ntum because as they said he brought certaine straÌ„ge things to their eares And they gaue theÌ„selues to nothing but to tell and heare some newes Bernard noted diuers sorts of persoÌ„s who desired knowledge of heauenly matters fine vt sciant turpis curiositas est In cantic serm 34 seueral ends for which they desired it And the first was of theÌ„ who desired knowledge onely for this end that they might know and this is fowle curiositie Now you know that a wonder lasteth not lóg They who haue curious heads and itching eares after noueltie will not long like the same thing but as the Israelites at the first liked their Manna because it was a strange kind of meate but afterward loathed it wheÌ„ they had bene a while fed with it So these men at the first hearing of the Gospell for the strangenes of the doctrine may admire it receiue it with ioy and professe the faith thereof and yet afterward waxe wearie of it 2. It often ariseth from pride and vaineglory Because others doe condemne the enemies of the Gospell but doe like and louâ— honour and commend those that beleeue it professe it liue accordingly they to get credit honour among men will professe the faith of Christ submit themselues to his holy Gospel Matâ— 6. EueÌ„ as the Pharisies did fast and pray Sciâ—â— volunt vâ—sesâ—â—tur ipsi turpis veâ—tas est ibid. and giue almes to be seene and praised of men These persons as Bernard said desire knowledge that themselues may be knowne and this is foolish vanitie which men cannot escape the girding taunt of the scoffing Satyricke Scire tumnihil est nisi te scire hoc
6. cap. 2. likewise saith that credere Deo credere Deimay be acts both of a dead luâ—ing faith but the third onely Credere in Deum is an act of a liuely faith Seeing there is a faith Qua credimus Deo and a faith Qua credimus Deum and a faith Qua credimus in Deum and all these three doe so much differ one from another in their naturall properties how can they al be one and the same faith Againe the same Authours shew a difference betwixt them because some of them be sometime giuen as well to the creature as to the Creator another belongeth onely to the Creator It is to be knowne said Augustine (26) Sciendum est quod ecclesiam credere non tamen in ecclesiam credere debeamus c. De temp serm 131. that we ought to beleeue the Church but not in the Church because the Church is not God but the house of God And in another place (27) Credimus Paulo sed non credimus in Paulum c. In Ioh. 7. traâ— 7. That wee may say of the Apostles We beleeue Paul but we doe not beleeue in Paul Wee beleeue Peter but we doe not beleeue in Peter Ruffinus likewise obserued (28) Exposit in symbol that in the Creede we are taught not to say In Sanctam Ecclâ—siam I beleeue in the Church for then we should haue the same faith toward it that we haue toward God And further noteth That in all Articles which concerne the Godhead the praeposition In is added but in those that concerne the creatures it is omitted And-by it is put a difference betwixt the Creator and the creatures betwixt diuine and humane things Though the Rhemistes finding that they can call on none but in whom they doe beleeue doe (29) Annot. on Rom. 10.14 sect 14. teach that we may beleeue in the Saints that so they my bee inuocated Yet is that their assertion condemned not onely by the (30) Grâ—â— Nazian de theolog orat 4. Cyril thâ—saur sanct lib. 12. cap. 15. August in Psal 77. Fathers of former ages but also by their owne (31) Lumb sent lib. 3. dist 23. d. Tho. Aquin. in Ioh 6.29 Coster enchirid cap. 14. de venerat sanctor p. 467. Feuâ—rdent dialog p. 45. Ferus in Ioh. 14. â— fellowes of late time who with one consent doe teach that though we may beleeue others yet we must beleeue in none but God alone As therefore that feare and reuerence that seruice and worshippe which we owe to men as well as to God doth differ in kinde from that which wee doe giue onely to God So that faith which wee haue as well toward men as toward God must needs differ in kind from that which we haue in God onely Lastly many writers teach a manifest difference of these three in respect of the persons in whom they are found Auguâ—tine sayeth (32) Soli serut Dei. soli sanctâ— Dei soli sancti Dei sol◠〈…〉 promissiâ—nâ—s Homil. 17. that the faith which worketh by leue namely Credere in Dâ—â—um only the 〈◊〉 of God haue onâ—ly the Saints of Gâ—D onely the sonnes of Abraham by faith onâ—ly the â—onnes of loue onely the sonnes of 〈◊〉 And when I come to speake of Iustifying faith in particular I shall prooue that this belongeth onâ—ly to the elect But the other kindes are found in others Saint Iamâ—s teacheth (33) Iam. 2.19 Mark 1.24.34 that the Diuels belieue there is a God and but one God they knew Christ when hee waâ— euen the holy one of God Augustine (34) De verb. Dom. sâ—rm 61. sayd the 〈…〉 it 〈◊〉 esâ—â— Christum that be was the Christ nee tamen in Christum crediderunt yet they did not belieue in Christ â—ikewise (35) De temp serm 181. Credere â—â—â—um â—sse Dâ—um Damones possunt Yea hee further faith (36) De cognit verae vitae cap. 37. Not onely the Dâ—uâ—ls but likewise the 〈◊〉 â—â—â—dâ—nt Deum (37) De saâ—â— Andr. ser 3. Bernard writeth thus Deum Deo credunt Daemones non in Deum (38) Lumb sâ—n 〈◊〉 3. disi 23. d. The Maâ—ster of Sentences that Diuâ—lâ— and â—â—â—ked men and â—alse Christâ—ns mâ—y câ—eâ—ere Deum credere Deo Ferus (39) Comment in Ioh. 6. that it is not all one thing Credere Deum credere Deo and credere in Deum vngodly men can doe the two former but onely godly men do the lâ—st (40) Comin 1. Pet. 18. Thomas Aquinas hauing distinguished all three sayth the two frist suffices not because all men credunt Deum and Heretickes credunt Deo because they beleeue those thinges to be true which be written by the Prophets and Euangelists concerning God Christ Who then can thinke that the faith which Diuels Pagans wicked men vngodly men false and counterfaite Christians and Heretickes haue is the selfe same in kind in nature substance with that faith which God bestoweth on the elect on them which be his children be holy and iustâ— As they are better beloued of God and in more fauour with God so assuredly they be endued with a better kinde of faith whereby they are made partakers of that his fauour and grace SECT VI. BVt to leaue those Authours and that distinction let vs come to other writers who in other termes set forth diuers kinds of faith Bernard saith that there is a fourefold faith Fides mortua sides ficta sides peruâ—rsa fides recta In coena Domin serm â—â— A dead faith a fayned faith a peruerse faith and a right faith which he also called a Catholicke faith In the first faith he are proud men riotous couetous theeues robbers and such like In the second are men disobedient to spirituall Fathers vnthankfull for heauenly gifts who are without brotherly affectioÌ„ without peace of charity accusers of their brethreÌ„ louers of pleasures more theÌ„ louers of God hauing a shew of godlinesse but denying the power thereof In the 3. are Hereticks lifted vp against God proud of their errors and blasphemers against God In the last are meeke men patient gentle humble chast louers of God their neighbours ready to euery good worke waiting for the redeÌ„ption of the sons of God And he reckoneth euery one of these as a faith of some Christians Will any man say that all these are one and the same faith in substance and kinde and differ onely in degrees hee might as well say that crooked and straight heate and cold are the same qualities Tollet the late Cardinall in plaine tearms acknowledgeth diuers kinds of faith There is one kinde of faith Est vnum fidei genus qua credimus assâ—timus dogmatis reuelatis propositis per ecclesiam vt creduntur c. AlteruÌ„ fider genus est quâ— non tants dogmatis assentimus sed etiaÌ„ id quod fieri petimus efficiendum à Deo credimus â—â—uam fiducsam â—â—â—am appellamus Toâ—â—t in Luâ—
5. annot 36. Est fides qua creditur quicquid credendum est baec est virtus theologica Altera quae considâ—nua quâ—dam est seiliâ—â—t qua credimus quod denâ— it dominus â—i quod ab co petimâ—s Stollain Luc. 5. to cap. 145. whereby we beleeue and doe assent to the doctrines reuealed and propounded by the Church to be beleeued which Cyrill called a dogmaticall faith There is another kinde of faith whereby we doe not onely assent to the doctrines but also doe beleeue that the things which we aske to be done shall be accomplished by God which we call an assurance Stella also as plainely maketh two kindes of Faith There is a faith saith he whereby we beleeue whatsoeuer is to be beleeued and this is a theologicall vertue There is another faith which is a certaine confidence to wit that whereby we beleeue that the Lord will giue vs that which we aske of him I could produce more witnesses speaking to the time purpose but I spare them till I come to speake of the seuerall kindes by themselues yet consider that not onely the ancient Fathers but likewise some great Clearkes in the late Romish Church haue made diners kindes of faith Why then should we be condemned as Heretikes for teaching the same SECT VII LEt vs now come to the seuerall kinds of faith in particular And let vs first coÌ„sider a little touching iustifying faith It may be you will mislike two things in that description oâ—â—t which I set downe in one of the precedent sermons The one respecteth the nature of it the other respecteth the persons that be endued with it because some of your side teach contrary therevnto 1. Touching the nature of it I shewed that by it a Christian doth apprehend and apply to himselfe all the promiâ—â—s of God in Christ and all the merits of Christ for his present iustification and for his future saluation I know it as well as you that many of your learned meÌ„ teach the contrary and therefore I â—eare that you will râ—â— or beleâ—ue them then â—â— The Rhemists say Annot. on Rom. 3. Sect. 7. that to apprehend Christs rightâ—ousnes by faith is a 〈…〉 apprehension of that which is not And that it is a false faith And afterward Annot. on Hebr. 11. Secâ— 6. that the Apostle 〈◊〉 not speciall faith the forged faith of Protestants whereby euery one of these new Sect-maâ—â—ters and their followers as it pleaseth them in the meeknes of their spirit to tearme vs beleeue their sinnes are remitted and themselues shall be saued Annot. on Iam. 2.26 Sect. 1. And else-where that a speciall faith is a forged faith that nâ—ther Paul nor Iames nor any other sacred writer euer knewe or spake of any such faith Cardinall Bellarmine maintaineth that Faith is neither Fiducia De iustificat lib. 1. cap. 5.6.7 an issurance of Gods mercie or the Pardon of a Man 's owne sinnes nor yet Notitia acknowledge of such thinges but but onely a firme and certaine assent to the truth of those things which God hath propounded to be deliuered Promptuar catholan feriaâ— 5. hebdâ— 1. Quadragesâ— Doctor Stapleton calleth them Heretickes who place the whole nature propertie vertue and greatnes of faith in a particular applicatiâ—n of Gods generall promises to Belieuers Indeed that which they say is true if there were no other faith taught in the word not wrough in the hearts of Christians then that which is generally taught and found in the present Romane Church But they which vnderstand the word aright and are iustified by Faith do know and feele another kinde of faith farre surpassing that Bellarmine doth much wrong vs and more trouble himselfe in this point then needed Haeretici restringunt ad solâ—m promissionem miserecor diae specialâ—s De iustif lib. 1. cap. Sect. Itaque tribus He saith that they differ from vs in the obiect of iustifying faith because we whom he commonly calleth by the name of Heretickes doe restraine it to a sole promise of a speciall mercy And afterward spendeth many chapters in prouing that the obiect of a iustifying faith is not a speciall mercy De iustificat lib. 1. cap. 8.9.10 but all things which God hath reuealed For we doe not hold that the promise of a speciall mercy to a man in particular is the obiect of a true iustifying faith vnder the new testament we finde none such made to any of vs The generall promises of mercy in Christ are the material obiects which being indefinitly propounded it is an acte of faith to make a true Christian to apply them particularly to himselfe But to come to the matter now in question It may easily be proued that a iustifying faith is not onely an assent to the truth of things reuealed in the word but likewise an apprehension and particular applying of the generall promises of Gods mercies and Christs merits for the remission of sinnes In the scriptures faith is called a receiuing of Christ Ioh. 1.12 Gal. 3 14. And a receiuing of the promise Can there be a receiuing of a thing without application was Christ receiued generally of all together for all together and not particularly by euery one for himself When Thomas saide to CHRIST My God and my Lordâ— Did not he especially and particularly applye Christ and his benefites to himselfe who was GOD and Lorde to all true Christians Yet Christ gaue it the name and Tytle of Faith Ioh. 20.29 saying vnto him Because thou â—â—st â—â—ene nice thou belieuest And maketh that his saith the very same with their faith who were blessed for belieuing Gentiasidem prâ—at â—t 〈◊〉 commendat 1 Ioh. 20. Tract 121. Gaâ—â—â—â— 20. when they had not seene Yea with the faith of Gentiles For Augustâ—â— thâ—nked he did thereby preach and commend the faith of the Gentiles When Paul saide Christ hath loued me and giuen himselfe for mee Did hee not applye particularly to himselfe Christ and his benefites yet this hee did by that faith whereof hee spake immediately before euen by that faith in the Sonne of God whereby he then liued Is not Christ that bread which must nourish our soules and is not Faith the eating of him as himselfe declare that large loh 6. Whervpon * Quid paras dente ventrem crede maducasti 〈◊〉 tract 25 Crâ—dere in Christum est 〈…〉 pani vt 〈◊〉 â—â—â—ct 26. Augustine said What preparest thou thy teeth and thy belly belieue thou hast eaten And can there be any eating vnlesse there be be a speciall Application of the meate to the person that is fedâ— Doth not euery one pray in particular for speciall mercie And is not euery one to belieue that what he asketh he shall obtaâ—ne And certaine it is that whosoeuer doth worthilie by Faith receiue the sacrament of the Lords supper hee doth by faith particularly receiue Christ and all his benefites and particularly applyeth all the
would not contend with vs about the persons who haue it Though many haue not written of this point yet besides the texts of scripture alleadged we haue the testimonies of some (1) Hom. 17. Augustine as was declared before saith that the faith which worketh by loue onely the seruants of God haue only the Saints of God onely the sonnes of Abraham by faith onely the sonnes of loue (4) Horum sides quae per dilectionem operatur profectio aut omnino non desicit aut siqui sunt quorum deficit reparatur antequam vit a ista finiatur c. De corrept gratia cap. 7. fine the sonnes of promise Will any say that the reprobate are the seruants and saints of God or the beloued sonnes of God or sons of promise If once they were such they should alwaies continue such For as the Apostle teacheth (2) 1. Ioh. 3.9.1 Ioh. 5.18 whosoeuer is borne of God sinneth not yea he keepeth himselfe and the wicked toucheth him not Is (3) Num igitur Deuâ— pater mâ—dorumest Absit Epist. 54. God the father of the wicked said Augustine God forbid The same father said that the faith of the praedestinate either doth not fayle at all or if there be any of them whose faith fayleth it is repayred againe before this life be ended But as fow those that finally fall away from faith out of doubt saith he at that time when they liued well and godly they were not to be reckoned in that number for they were not seuered from that masse of perdition by the prescience predestination of God And therefore they were not called 〈◊〉 lung to his purpose and therefore not elected If therefore the elect haue such a faith as neuer shall faâ—le to the end of their life and yet there be some who haue a faith that shall finally fayle and they be none of the Elect it must needes follow that a stedfast and permanent faith is proper to the Elect. Fâ—ras (5) Fides vera est soloruÌ„ praedestinatorum In Ioh. 17.6 taught that the true faith belongeth onely to the predestinate Though Dominicus Soto tooke vpon him to confute him yet Michael Medina defended him and saith peremptorily that only the Elect haue true faith that the faith which reprobates haue is no true faith and concludeth that this doctrine is no heresie but the sentence of Christ and his Apostles Sixtus Senensis (6) Biblioth sanct lib. 6. annot 214. mentioneth all this yet doth hee not speake one word against Medina but leaueth him vncontrolled thereby declaring that he approued his opinion SECT IX LEt vs now proceede to other kindes of faith The first kinde of faith which I said was common both to the Elect and reprobate is a miraculous faith which I made to be a distinct faith from the rest But the Rhemists say (1) Annot. on 1. Cor. 12 sect 3. it is not another in substance then the common faith in Christ but is of another accidentall qualitie onely that is of more feruour deuotion zeale and confident trust specially for doing of miracles And Bellarmine affirmeth that (2) De Iustifiâ— lib. 1. cap. 4. De sacram baptis lib. 1. cap. 14. de Iustific lib. 1. cap. 11 15. all their Catholikes hold that the faith of miracles and the faith of promisâ—s are all one And he saith that the faith of miracles is no other thing then a true Catholike faith but excellent and iustifying after his maner Yet they may easily be proued to be seuerall and distinct kindes of faith First they differ in their obiects and actes The one layeth hold of Gods promises mercies in Christ as hath bene formerly proued but this hath the power of God for the obiect for by it a man beleeueth that God by his speciall power will enable him to worke a miracle And therefore Thomas Aquinas (3) Fides per quam miracula fiunt nititâ—r omnipotentie Dei In 1. Cor. 12 lect 2. Apertissime videmus sidem miraculorum respicere tanquam obiectum omripotentiam ducinitatem sily Dei Bellar. de Iustificat lib. 1. cap. 8. saith that the faith by which miracles are wrought doeth rest and stay it selfe on the omnipotencie of God The one resteth on Gods promises and mercies for the pardon of our sinnes and the saluation of our soules The other relyeth on Gods power in regard whereof a man is assured that God will enable him to doe some great and supernaturall worke to ratify the truth of the Gospell and to confirme the faith of others Can these bee one and the same habite Can the one bee a degree of the other seeing the differ so much one from another in their nature in their obiects and in their actes Againe a iustifying faith is an ordinary grace bestowed on men in all ages for there alwaies were now are and alwayes shal be some endued with it The Church alwaies hath beene and euer shal continue to the end of the world And it consisteth of a number of true beleeuers But the Faith of Miracles is an extraordinary gift bestowed on some men at some certayne time 1. Cor 12.9 And therefore it is reckoned by the Apostle among these extraordinary gifts which in his time were bestowed on some in the Church To another saith he is giuen faith by the same spirit meaning not the common faith but that whereof he speaketh afterward If I had all faith so as I could remooue mountaines as Theodoret and (4) See Bellarm de bonis operib in particul lib. 1. cap. 9. sect hinc legimus others doe expound the place And the Apostle maketh it not onely an extraordinary but likewise a seuerall and distinct grace as well as any of those which there hee mentioneth Many writers teach (5) Gregor homil 29. Beda in Marc. 16. Bernard in Ascensdom serm 1. Hugo card in Mar. 16. Ferus in Math. 8. that this gift was needfull at the first preaching of the Gospell and the first planting of the Church but not afterward Euen as at the first setting and planting of a tree watering is needfull but not afterward when it hath taken deepe rooting Now can an extraordinary gift be the same with a common and ordinary Can an extraordinary gift long agoe ceased be a degree of an ordinary gift still continuing in the Church Moreouer theyr difference may bee seene in respect of the persons who receiue them The Iustifying faith is proper onely to the elect and to the Saintes of God as before hath bene proued Yet they may want this miraculous faith A man may bee in state of grace and yet want it As appeareth by the examples of Gods Saintes in all ages who were iustified by faith and yet were not able to worke miracles But wicked men may haue it Those had it who by Christs Name did cast out Diuels and worke great workes and yet shall heare him professe to them Math. 7.23 Depart
from me ye workers of iniquitie Augustine confesseth that (6) Contâ—itâ—r â—â—â—â—lian 〈…〉 55. the schismaticall Donâ—â—ists had it as well as the Orthodoxall Christians Popish writers teach that (7) Tho. Aqâ—â— 2.2 qu. 〈…〉 2. wâ—â—ked 〈◊〉 be sometimes indued with it Ill liuers (8) Rhem. ancol â— 1. Cor. 2.8 〈◊〉 1. which haue not other graces of God whereby their person should be gratefull iust and holie in Gods sight Yea (9) Coster on hirâ—d cap. 4. a man that is out of the state of grace Yea a (10) Tho. Aqain 〈◊〉 Cor. 12. lect 2. Pigh controis 2. de fide Bellarm. dâ— iustâ—sâ—â— 1. cap. 15. man that is destitute of Charitie Now how can that be the highest degree of a iustifying faith which wicked men sometime haue and which godly men often want If it be the highâ—st degree of a iustifying faith then none could haue it but they must haue a iustifying faith Though some might bee iustified without it yet none could haue it but they must needes be iustified Bernard put a manifest difference betwixt them saying (11) Parus sermon serm 1. There is one faith of precepts and another faith of miracles that is qua credimus in Deum qua credimus Deum By the faith of precepts we belieue in God Credere antem in Deum But to belieue in God is to trust in him and to loue him By the Faith of Myracles Credimus Deum quia talia potest omnia potest Wee belieue that God can doe such things and can doe all things Theophylact. Duplex est fides nostra distinguisheth them as plainly on Rom. 12.3 saying that Faith in this place is to be taken for the grace of God whereby they wrought miracles For our faith is double The one as that Mar. 10. 52. Thy Faith hath made thee whole Another is the gift of God by which miracles are wrought as that If you haue faith as a graine of mustard-seede and say to this Mountaine c. Stella likewise distinguisheth this â—â—narrat in Luk. 17. to 2 p. 183. from that faith which Papists make their iustifying faith For he will not haue that faith wherby the Apostles might say to the Mulbery tree Plucke thy selfe vp by the roots plant thy selfe in the Sea to be vnderstood of faith a Theologicall vertue to belieue all things written but to be that Confidence whereby they were assured to obtaine what they asked though it were the remoouing of a Mountaine Chrysostâ—mus Enthymius fidem mir aâ—â—lorum non cam qua Christiani sumus intelligunt In Math. 17.20 Maldonatus saith of that Faith commended by Christ to his Apostles for the remouing of mountains Math. 17.20 That Chrysostome and Euthymius vnderstand the faith of myracles not that faith whereby we are Christians Iansenius vpon the same words doth in his owne name expound it of the same faith and distinguisheth it from the other faith Accipitur hic fides non pro ea virtute aqua ducimur fideles quomodâ— accipitur a Paulo cum tres dicit esse vertutes fidem spem charitateâ— c. quam fidem habent omnes christians tuâ—â— habebans omnes apostoli Sed accipitur pro fide signorum c. huinsmodi autem fides non est aliud quam fiducia impetrendi vel faciendi micacula cum opuâ— est aut vâ—â—le anvocato nomine Deâ— Concord Euangel cap 68. Nonest hic sermo de fide crâ—dendorum sed de fide agendorum lila etium communiâ— est omnibus christian 〈◊〉 vero 〈…〉 conâ—â—eâ—â—t In 1. Cor. 12. Est autem haec fiducia toto genere diuersa ab ea quam in se includit sides catholica cuâ— prâ—â—â—puâ— fides miraculorum adiuncta erat c. saying Faith is here taken not for that vertue whereby wee are called belieuers as it is taken of Paul when hee saith there are three vertues Faith Hope Charitie which faith all Christians haue and then the Apostles had But it is taken for the faith of miracles which Paul putteth 1. Cor. 12. among the diuision of Graces which the holy Ghost imparteth to diuers men diuersly euen as he will And this kinde of faith is nothing else but a Confidence of obtaining or working miracles when it is needfull or profitable by calling vpon the Name of God Caiâ—tane doth put as great difference betwixt them writing vpon those words 1. Cor. â—2 Alteri fides in eodem spiritu saith thus There is no speech heere concerning the faith of things to be belieued but concerning the faith of thinges to be done For that is common to all Christians but this agreeth onely to some certaine persons 〈◊〉 also writeth that the faith which is Filâ—â—â—a an Assurance or Confidence is in the whole kinde diuâ—rse from that Catholike faith where vnto the power of miracles was adioyned For the one doth properly respect the truth of God for the obiect the other respecteth the goodnes of God as made ours after a manner by mutuall loue That goeth before the loue of God and is separable from it so as the Apostle affirmed that he might haue all faith of that kinde though hee had not loue But this doth follow loue and is a bud of it That may be euen in the workers of iniquitie who at the day of iudgement shall heare Christ say to them I neuer know you But this belongeth onely to iust and holymen who haue already sanctified or Dedicated their soules to God through the obedience of Charitie So many wayes doth hee distinguish them and so farre was he from making them one and the same kinde of faith or making the one to be a degree of the other Consider then I pray you how the Rhemistes and Bellarmine are singular in this their conforming of a miraculous faith nam illa Dei veritatem proprie pro obiectâ— respicit haec Deâ— bonitatem magis vt iam per â—â—utuum aâ—â—orem quodammodo nostra facta est c. Potâ—st illa fides etiam omnes ac perfecta in operarys iniquâ—â—â—tis esse At ista iustorum tantum sanctorum est c. Controuers 2. de fide p. 42. in 8. An. 152. with a iustifying faith hauing not only the scriptures but also all sorts of writers gainsaying them And therefore it may well be supposed that rather a desire to contradict vs then any consent of theyr owne Church or any sound reason to warraÌ„t them hath moued them to make that confusion of two distinct gifts And will you giue credite to such spitefull and partiall writers SECT X. Of Hystoricall Faith THe first kind of ordinary faith which is common both to the Elect and reprobate I called an historicall or dogmaticall faith yet I knowe there be many who neither can abide the name and tytle of historicall faith nor yet will acknowledge any difference betwixt the thing signified thereby and a iustifying faith but make them both one Touching the name
euangel aetern serm 6. art 3. c. 2. fine out of Alexander Halensis saith that credere Deo hath the truth of God for his obiect and so we beleeue him because we thinke those things to be true which he speaketh but credere Deum respecteth his power as he is omnipotent and the Creator but credere in Deum hath respect to his goodnes wherevnto we come through loue Pighius naming but two of these three for he ioyneth two of them together saith (9) Illa Deâ— vâ—ritatem proprâ— pro obiecto respicit haec dâ—i bonitatem magis vt tam per mâ—tuum amorem quodam modo nostra facta est Controu 2. the one doth properly respect the truth of God for an obiect the other doth rather respect the goodnes of God as it is after a sort through naturall love now made ours (10) Quod syncero pectore fideret illius bonitaâ— Paraphrasan Hebr. 11.4 The faith which made Abels sacrifice acceptable to God was a iustifying faith yet Erasmus said God accepted his sacrifice because he did with a sincere heart trust his goodnes And we heard before (11) Concord Euangel cap. 32. fiduciam ex illius bonitate conceptam out of Iansenius that the faith by which men are saued obtaine their requests doth not onely comprehend a firme assent in things to be beleeued but likewise an assurance conceiued and arising from his goodnes Can these be one and the same habite who differ so much in their speciall and proper obiects 4. They differ in their proper and immediate effects For first the one iustifieth the other doth not iustifie That there is a faith which iustifieth Paul teacheth at large and in many places (12) Rom. 3.28 We conclude saith he that a man is iustified by faith without the workes of the law (13) Rom. 4.5 And to him that worketh not but beleeueth in him that iusâ—fâ—th thâ— vngodly his â—aith is counted for righteousnes And (14) Gal. 2.10 knowe that a man is not iustifyed by the workes of the lawe but by the faith of Iesus Christ I neede not proue this seeing the papists confesse (15) Concâ—l Trident. sess 6. cap. 8. Bellarm. de grat â— liber arlatr lib. 1. cap. 6. De Iusâ—if lib. 1. with vs that there is a faith which iustifieth though they contend with vs about the maner how it iustifieth That there is a faith that iustifyeth not the Apostie Iames teacheth namely (16) Iâ—m 2.17.20 c. a dead faith a faith with-workes such a faith as the diuels haue Angustine teacheth vs which is the faith which iustifyeth namely the faith qua credimus in Deum wherby we beleeue in God And which is the faith which iustifieth not namely fides qua credimus Deo wherby we giue credit to God when he saith (17) Credimus apostolo sâ—d non credimus in apostolum non cuim apostolus iustficat impium credenti autem in cum qui iustificat impiâ—â—â—â—d putatur fides â—â—us ad iusâ—â—tâ—â—m In Ioh. 12. tract 54. we beleeue the Apostle but we beleeue not in the Apostle because the Apostle doth not iustifie the vngodly but vnto him that beleeueth in him who iustifieth the vngodly his faith shall be reputed for righteousnes As if credere Deo which is an historicall and dogmaticall faith were not sufficient to iustifie vs but credere Deum which is to haue a special confidence in God as before was declared Not only (18) In Ioh. 7. tract 29. Augustine but likewise (19) De sanct Andr. serm 3. Bernard and the (20) Lumb sent lib. 3. dist 23. d. Mâ— of sentences doe teacth hat the diuels credunt Deo doe belieue all things to be true which God hath reuealed which is a right historical faith And yet I hope the Papists will not say that the diuels are iustified For then might they holde with Origen that they shall be saued (21) Per hanâ— fide iustificatur impius vt deinde ipsa fides incipiat per delectionâ—â— operari Sentent lib. 3. dist 23. d. Lumbard hauing shewed the defference betwixt these three Credere Deo crâ—dâ—â—e Dâ—um and credere in Deum doth say of the last By this faith the vngodly is iustified that afterward Faith it selfe may beginne to worke by loue Because a man is iustified by it and not by eyther of the other two and because it doth worke by loue not before it iustifie but rather begins to worke by loue when it hath iustified And therefore doth â—ot iustifie by vertue of charitie whereby it worketh Are you then so simple to belieue that the faith which iustifieth and the faith which iustifieth not are all one That two men hauing one and the same faith the one of them should be iustified by his faith and the other should not be iustified by his If they bee one and the same faith whence comes this great difference in their proper and immediate effects But the other faith is without good workes (22) Iam. 2.17.20 as Saint Iames teacheth and this is called by him a dead faith The Councell of Trent * â—â—rissime dâ—citur Fâ—dâ—ni sine operibus niortuanâ— otiosam esse Sess 6. cap. 7. acknowledgeth that it may most truely be said Faith without workes is deade and idle And what faith is this but euen an hystoricall faith Ferus wrote (23) Hanc sâ—holaâ—â—icâ— infoâ—mâ—m Iacobus mortuam appella fidem qualis autem est quae mortua est formaque suâ—â—ubstantiaâ—â—â—ret profecto non files sed opinio vana est Commâ—nt in Math. 8.8 that the faith whereby wee assent to those thinges which be deliuered in the diuine hystories and which the Church propouÌ„deth to be belieued the schoolmen call vâ—â—â—rmed faith and Iames calleth a dead faith But what faith is that which is dead and wanteth his substantiall forme Truely saith he it is no faith but a vaine opinion And then afterward describeth a iustifying faith as being another kinde of faith Though Dominicus Soto went about to confute his description of a iustifying faith yet did he not mislike any thing which hee spake of the hystoricall vnformed and dead faith And so by his silence doth iustify him heerein as may appeare (24) Bablioth sanct lib. 6. annot 43. in Sixtus Sen usis Now the faith with workes and the faith without works doe so much differ that the one is properly called a faith and a true faith the other is not called a faith but only by equiuocation Therefore Augustine said (25) Non crediâ— Iesum esse ChristuÌ„ qui non sic vinit quomodo praecepit Christus In epist Ioh. tractat 10. hee doth not belieue Iesus to be Christ who doth not so liue as Christ hath commanded Iames faith (26) Iam. 2.14 Shewe me thy faith by thy workes and I will shewe thee my faith by my workes As if neyther of them had any true faith vnlesse they could shewe it by their
beleeueth shall not be confounded because they doe not put their hope in him Now who that hath any vnderstanding in Religion will say that the faith which is able to saue a mans soule and the faith which is not able to saue a mans soule are both one in kind in nature and substance And that those who are tormented in hell can truely say that while they were on earth they had the very same faith which brought the Saintes to the Kingdome of heauen By that which hath bene spoken touching this point you may vnderstand what a kinde of faith is taught by the greatest Doctors in the Romish church what is the best faith which they require of the people euen an hystoricall faith to giue assent to the truth of things reuealed Which faith as hath bene prooued may be in wicked men in Reprobates in men out of the state of grace in men that shall goe to hell Yea such a faith as is found in the very diuels of Hell What saluation can be obtained in that Church whose preachers teach no better faith Who would be ledde by such guydes I knowe that they would make a difference betwixt the faith of their right Catholickes and the faith of diuels because the one hath Charitie alwayes accompanying it the other wanteth Charity But they might consider that according to their doctrine this maketh no essentiall but a meere accidentall difference Seeing they teach that the same assent to the truth of things reuealed is in some with charitie and in others without charitie in cuideÌ„tly appeareth that according to their doctrine Charitie is not a proper immediate necessary and essentiall propertie of it but meerely accidentall Indeed wee hold that Charitie is a proper necessary effect of a iustifying faith so as faith is no sooner wrought in the heart of any but forthwith hee is endued with loue (45) Vel quòd vna esset de ratione altâ—â—s vâ—l quod vna necessariò nasceretur ab altera c. Licet chaâ—tas oriatur ex fide tameÌ„ non oritur vt propria passio quae necessariò fluâ—t a subiecto sed vt virtus adquam alia disponit inclinat De Iustif lib. 1. cap. 15. Sect quintum argum He cannot but loue him in whom he belieueth and of whose loue and fauour he is perswaded And therefore charitie though it do not make yet it may declare the essentiall difference and the nature of this faith But seeing it is no such necessary effect of their assenting faith it can neyther make nor declare any essentiall difference of it And therefore he who wanteth charitie may haue the same faith in substance that hee hath who is endued with Charitie Bellarmine going about to proue that true faith meaning theyr assenting faith may bee separated from loue draweth one Argument from the proper reason nature of them both If they cannot be seuered saith he 46 It is eyther because the one is of the reason or being of the other or that the one doth necessarily arise from the other Not the first because Faith charitie are not one vertue but two And besides that haue diuers subiectes actes and obiectes For faith is in the vnderstanstanding Charitie in the will Faith belieueth charitie loueth Faith respecteth the first trueth Charitie the chiefe good Not the second because although charity arise of faith yet it doth not arise as a proper passion which doth necessarily flowe from the subiect but as a vertue vnto which an other doth dispose and encline And Thomas Aquinas saith Seeing (47) Cum charitas fit extra essentiam fides per eues aduentum vel recessum non mutatur substart ea eius In Ron. 1 â—ect 6. Charitie is without the essence of faith by the comming or departure of it the substance of faith is not changed And although Bellarmine holde with the school-men that Charitie is the forme of faith yet he (48) Formam esse extrinsecam no intrinsecaÌ„ que det illâ— won vt sit sed vt moueatur De Iustif lib. 2. cap. 4. tteacheth that it is an outward not an inward forme And such a forme as doth not giue beeing vnto it but motion Howe then can it make it make any essentiall differeÌ„ce betwixt that faith which hath it and that faith which wanteth it I know that the Fathers do sometime note loue as a difference betwixt the faith of Christians and diuels and betwixt the faith of good Christians and bad Yet do they not make it the onely difference betwixt them they teach an essentiall diffeteÌ„ce by belieuing in God with trust and confidence Againe they might better make it a difference of theyr faith then the Papists can make it a difference of the faith which they teach because it was a necessary and proper effect proceeding from that their faith not from any other For those that do so belieue in God with hope and confidence of his mercie and goodnes towards them cannot but loue him But papists haue no such confidence nor assuraÌ„ce in their faith which should make them to loue God they may haue all theyr faith without loue And therefore loue cannot distinguish it essentially from the faith of diuels So then to shut vp this point it still remaineth apparent that in the nature and substance there is no difference at all betwixt popish assenting faith and the faith of diuels And surely those that now content themselues with such a faith as is no better in substance then the faith of diuels may iustly feare least hereafter they shall haue no better estate in substance then the deuils haue SECT XII THe last kinde of faith which I mentioned I called a Temporary faith which differeth from a dead faith because while it lasteth it bringeth forth outward fruites And yet is not the same with a iustfying faith because it commeth short of it by many degrees doth not saue any and continueth not vnto the end This faith is scarce knowne to the papists very fewe of their writers make any mention of it Yet lest any should thinke that it is a new coyned tearme and a newly inuented faith I will shew what authors write of it Augustine long agoe (1) Quae sit stabilis fides siuchistorica temporalis siue spiritualis aeterna De verarelig cap. 50. vsed the name and tytle together with the name of Historicall faith as before I declared Bernard (2) Mittunt nos ad quandam fidei trifariam diutsionem vt dicatur sides mortua sicta probata c. Fictam aute ego arbitvor illam vocari fidem quae suscepta quidâ—m excharitate vita moueri inchoat ad bene operandum sedâ—n perseâ—â—â—ns defiâ—it moritur tanquam abortiua Eo vtique 〈◊〉 sictam dixerim nominatam quo vasasiâ—ulâ— vocamus fiâ—â—tâ—â—â— ron quia vâ—delâ—cet vtilia non sint quamdâ—â—â—â—rant scu quâ—a fraâ—â—lia cum sint diu minime durant De hac siâ—â—â—
fictone puto illos notarâ— in euangâ—lio qui ad temou credunt in tempore tentationis recedunt Luâ—â— c. Tales sunt animae parvam adhuc tener am habentes charitatem ob hoc earum fidem vâ—uam sed fictam necesse est in tentatione deficere c. Epist 42. doth at large describe it and sheweth the difference betwixt it and other kindes of faith he maketh a diuisioÌ„ of a threefold faith There is a dead faith a fained faith and a tried faith The dead faith the Apostle defineth to be a faith without workes which doth not worke by loue The fained faith saith he I thinke that is called which hauing receiued life from charitie begins to be moued to worke well but not perseuering doth faile and die as aâ— vntimely birth In the same sense indeed I may call it fained or fashioned that we call the potters vessels fictilia non because they are not proficable so long as they last but because seeing they are brickle they doe not last long Of this fayning of faith I thinke they are noted in the Gospell who beleeue for a while and in time of tentation goe away When and whither doe they depart surely from faith to infidelitie And these saith Christ haue no rootes He doth not deny but they haue that which is good but he rather blameth them that they were not â—ooted in that which is good Such are the soules hauing as yet a little and tender charitie and for this cause their faith though liuely yet fained or fraile must needes faile in tentation What kinde of faith euery mans is tribulation doth try If any man faile it is knowne to be fained If any mans continue it is iudged to be a tried and a perfect faith c. So likewise in another place he hauing described what is an vnfained faith (3) Non ficta ponitur ad differentiam mortuae fidei fictae mortua fides est quae sine operibus est fides ficta quae ad tempus credit in tempore tentationis recedit vnde etiam ficta id est fragilis dicitur parus serm 1 he addeth that it is called an vnfained faith to shew the difference of it from a dead faith and a fained faith A dead faith is that which is without workes A fained faith is that which beleeueth for a season and in time of tentation goeth away whence it is called ficta fayned that is fraile or brickle Bernardine hath the same distinction and almost the very same wordes with Bernard in the former place and (4) De Euangel aetern Feria 5. post cineres serm 6. art 3. proueth the difference of a fained and failing faith from a dead faith and a tried faith by the words of the Euangelist Luk. 8.13 they beleeue for a time Michaell Medina was so farte from thinking that this temporarie faith was the same with a iustifying faith that he accounted it while it continued to be no true faith at all For this he writeth (5) Vera fides tantum electorum est Credunt reprobi fateor sed ad bâ—â— am tempore enim tentationis recedunt quam fidem vt pote quae radices non egit veram fidem sancta scripturanon vocat c. Sext. Senes biblioth li. 6. annot 214. True faith is the faith of Gods elect onely I confesse the reprobate doe belieue but for a season For in the time of tentation they goe away Which faith because it hath no rootes the holie Scripture doth not call a true faith And that faith which doth not bring forth the fruite of glorie is no faith before Christ In this respect the reprobate are accused of vnbeliefe Because although they seemed in outward appearance to belieue yet they did not truely belieue because they wanted eyther true Charitie or Constancie which is so annexed to true faith that in Scripture faith is taken for fidelitie and that hee proueth by the wordes of the Apostle 1. Pet. 2.6 These wordes and many more to the same effect are related by Sixtus Senensis yet not confuted nor condemned and therefore seeme to be approued Doe not you therefore condemne me for teaching the temporary faith to be another faith then iustifying faith is Thus I hope you plainely see that there is not one only faith in all men as some of your teachers would bear you in hand but that there be diuers kindes of faith really distinct one from another in nature in degrees in efficacy and operation And that this hath beene the ancient doctrine of the true Church and still hath bene taught by some in the Romane Church I pray God that you may not deceiue your selues with a fained faith nor content your selues with that assenting faith which some doe falsely tell you is sufficient But that you may seeke and also obtaine that iustifying faith which is able to saue your soules Take heede of giuing too much credite to some late popish writers Their malice against vs prouoketh them to speake worse of faith then they ought Though it be the most necessary and most effectuall grace which God here bestoweth on man yet are they greater enemies to it and seeke more to disgrace it then any other gift or grace whatsoeuer Some haue thought so basely of it as they haue taught it was too mean a grace for the Virgine Mary to be endued withal Though Augustine (6) Beatior Mata â—â—â—cipâ—â—do fiâ—â—m Chriâ—ti quâ—mâ—oictpiâ—do carnâ—m Christi The viaginit cap. â— sayd Mary was more blessed by perceiuing the faith of Christ then by conceiuing the flesh of Christ Yet Albertus Magnus who as Hosius saith (7) Albertus quoque non tâ—mer mâ—gâ—â—â—◠〈…〉 Der vâ—rbo was not without cause called Great goeth about to proue that she (8) 〈…〉 cap 76. d 〈…〉 had not faith at all but a certaine kinde of knowledge aboue faith Such a knowledge and puritie as neuer any had in the way but the Angels haue in heauen Oâ— coundâ— at 〈◊〉 is the Dâ—uels pâ—lâ—â—â—e and pâ—aceâ—â—â— that if he cannot make men o◠〈◊〉 wise to thinke tâ—en that faith is bsolutely necessaâ—â— to saluation hee then stiâ—reth vp some 〈…〉 â—hem a false and insufficient 〈◊〉 because hee knoweth that will no mâ—â—e profite them then no faith at all Wherefore â—earce out the true faith and seeke for it SECT XIII IN speaking of that Faith which is called Temporary and may be lost I touched a question whether true Iustifying Faith may be quite lost And the rather because some popish writers alleadge that place to proue that it may bee lost Not to say any thing of those reasons and texts of Scripture then producer by me to proue that true faith cannot be lost I will now for your further satisfaction set downe the testimonies of diuers learned men approoued by your side who consent with mee in this poynt Augustine taught that those who haue this faith shall neuer perish but shall
wither if onely one twig be plucked away but if all be plucked away they will dye Yet is he contradicted by all his followes Thomas Aquinas acknowledgeth that faith remaineth in men when they fall from holynes to sinne (11) Tho. 2. a. 2. a. qu. 4. art 4. Whereas some helde that man sinning mortally after he had receyued a formed faith That faith was lost and another habit of informed faith was infused of God in steede of it He thought it was not conuenient to say any gift of God should bee bestowed on man for the practise of mortall sinne therfore he holdeth that after mortall sinne committed by a Belieuer the same habite of faith remaineth which was in him before And how can any of them say otherwise who teach as I shewed before that the faith which is in a man before grace before his repentance and conuersion is the selfe-same habite in number that is in him after grace and conuersion The Councâ—ll of Trent (12) Asserendum est non modo infidelitate per quam ipsa sides amittitur sed etiam quocunque aâ—â—â— mortali peccato quamvâ—â— non amittatur fides acceptam iustificationis gratiam amitti Sâ—ss 6. cap. 15. decreed that Faith is lost by infidelitie and by euery mortall sâ—nne though faith be not lost yet the receiued grace of iustification is lost As if a man could not loose his faith by any mortall sinne but onely by infidelitie And that by mortall sinne a man might loose his former grace of iustification yet not loose his faith And according to that rule Bellarmine writeth (13) De aâ—â—ss grat statu peccat lib. 1. cap. 8. sectâ—quod autâ—m sâ—cundo that there is no sin which doth necessarily exclude faith but that which is opposed vnto it which is infidelity And this is manifestly testified by experience For we see among the Catholickes manie publicke sinners Murtherers Fornicators Thieues disâ—â—aâ—ds who without all doubt giue credit to all those things which the Church propoundeth to be beleeued Coâ—tâ—r the Iesuite likewise (14) Enchâ—rd loc com cap. 4 â—inâ— fides in peecator â—bus p. 178. as the best Physitions by intemperancie breaking the Rules of theyr arte doe not thereby loose the skill and knowledge of Physicke So a Christian who against the testimony of his owne conscience doth sinne contrary to the lawes of faith neyther looseth his faith nor ceaseth to be a Christian And seeing that by faith belieuers differ from Infidels if sinners want faith they should be Infidels and be separated from the Church after the manner of Infidels And yet sinners beloÌ„g to the church as Tares are in the same fielde with wheate Good-fish in the same Net with bad But by the way consider what kinde of persons they acknowledge for true belieuers euen the worst that almost can be Publike sinners Murtherers Fornicators Theeues Drunkards Such as ought for theyr leawd liues to be excommunicated Such as be tares among wheate A man may finde as holy beleeuers as these in Hell Is this that faith which S. Iames would hâ—ue a man to shewe by his workes It is true indeede that their Assenting faith may bee found in such vngodly persons for it is â—ound in the very diuels Yet a true sauing faith wherof the question is cannot be found in any such persons as keepe a contiâ—ued course in the practise of these sinnes True beleeuers may somtime sinne of infirmitie yet not of wilfulnesse Thogh they fall yet they arise again and doe not long continue in sinne Cyprian asketh (15) Credere se in christum quomodo dâ—â—it qui non faâ—it quod Christus facere precâ—pit De simplic praelat 16. verae fides est quâ— quod verb a dâ—â—it moâ—â—bus non coâ—tradâ—â—t In Mart. 16. bb 4. how any man can say hee belieueth in Christ who doth not that which Christ commanded him to doe As if hee had no true faith who wanteth obedience That is true Faith 16 saide Beda which doth not contradict that in maÌ„ners which it speaketh in words They might therefore better say Such sinners neuer had true faith at all and so cannot loose that which they neuer had Againe obserue what their beleeuer loose by their mortall sinnes Though they loose not the habite yeâ— they loose the forme of faith Yea they loose the life of faith for now it is become a dead faith seeing it wanteth good workes Yea they loose the grace of iustification and so become guilty againe of all theyr former sinnes They might as well loose faith it selfâ— such a faith as is lost will doe them no good What an absurditie it is to hold that a formed faith and an vnformeâ— faith a liuing faith and a dead â—aith a iustifying faith and a faith that iustifieth not are one and the selfesame faith hath bene sufficiently proued already Yet to this absurditie are they driuen that so they may maintaine the vnitie of faith in all sorts of beleeuers When as they should rather acknowledge that their assenting faith and a true iustifying faith are distinct kindes and that those who liue and continue in grosse sinnes though they may haue the former yet they neuer had and therefore cannot possibly loose the later See Sixt. See nâ—nsâ—â—iâ—liothec sanct lib. 6. annot 179. fine annot 191.1 Tim. 5.8 Tit. 1.16 Michael Medina one of their owne Church doth stiffely maintaine it that though an vnformed faith doth not vanish away by mortall sinne yet that sound faith which Christ requires in the Gospell cannot stand with a peruerse continuance in haynous offences And proueth it by the testimonies of S. Paul And therefore that they onely haue a true faith who stil continue in wel doing But although that most of our aduersaries teach that faith may not bee lost by deadly sinne yet they hold it may bee lost by Infidelitie 〈◊〉 if Infidelitie were not a deadly sinne De iustificaâ— lib. 3 cap. 14. And it this be so then Bellarmines arguments whereby he would proouâ— that faith may be lost are altogether impertinent and fall to the ground of themselues seeing they are drawnâ— from a relapse into sinne 〈…〉 Infidelitie When the Lord spake by his Prophet That if the righteous man dâ—d forsâ—ke his righteousnes and commit inâ—quitâ—e bee shall dye for the same which is the Cardinals first aâ—gument He spake not of a falling from righteousnes into infiâ—â—â—â—tieâ— but of a falling into 〈…〉 as they call it When Christ 〈◊〉 â—ucâ—y branch that bearethâ—◠〈…〉 hee will take away hee vndersâ—ood 〈◊〉 of any reuolt to Infidelitie but of the sinnes of omission in which men fayle in their dutâ—es The like may be said of Christs woâ—â—s ther iniquity should abound and charitie weâ—e â—â—ld And of Pauls beating of his body and bringing it into subiection which bee other of his arguments for that purpose He also endeuourth to proue it by 8. seuerall examples of persons who lost their faith
Yet all of them are in the same maneâ— impertinent The bad Angels and Adam before their falles had no such faith as now wee haue nor any such promise of perseuerance yet dare hee not say that any of them fell to Infidelitie For the Diuels haue their assenting faith as before I haue proued but it is apparant touching the rest whom hee alleadgeth Will the Cardinall say that Saul Dauid Salomon Peter and Iudas fell froÌ„ faith to Infidelitie Became they Pagans by their falls Did they not still professe the same God that they did before Did they denye the trueth of his word Why then will hee produce their examples to prooue that a man may lose his faith De amâ—ss grat stat peccat lib. â— cap. 8. seeing he himselfe before taught that faith cannot bee lost by any mortall sinne but onely by Infidelitie Let the Cardinall therefore eyther alter his opinion or bring more pertinent proofes But may true faith be lost by infidelitie may a iustified beleeuer become an Infidell a Iew a Turke a Pagan surely no. A man may quite loose their assenting faith and of a professed Christian become an Infidell but he who hath a true Iustifying faith cannot quite loose it he may fall in ourward shew onely still retayning faith in his heart so did Peter in his fall as shall afterward appeare but he who falleth away indeed and in truth totally and finally neuer had this iustifying faith Marâ—ellinus Bishop of Rome seemed to fall into infidelitie when he sacrificed to Idols did he then loose his faith was he then become an Infidell indeed Then may the Bishop of Rome not onely erre in matters of faith but likewise quite loose his faith and become an Infidell yea an Infidell then may be the head of the Romane Church To auoyd this inconuenience Bellarmine answereth that he was neither Hereticke nor Infidell (19) De Rom. pontif lib. 4. cap. 8. fine but onely in outward acte for feare of death did sacrifice to Idolls As if he kept faith in his heart when he performed the outward act of an Infidell 20) De Rom. pontif lih 4. cap. 9. sectiex quiâ— bus And of Liberius another Bishop of Rome he likewise saith That though it be true that he subscribed to the Arian heresie yet hee was no Hereticke but onely sinned in outward acte as Marcellinus did Why then may we not say that a Iustified beleeuer though hee through feare fall to the outward act of Infidelitie yet still keepeth faith in his heart Moreouer the testimonies which I alleadged out of the Fathers are absolute generall as well against the losing of faith by infidelitie as against the losâ—ong of it by sinne But if any did fall to Infidelitie not onely in outward act but also in hart totally in deed in truth they were iudged by the Fathers neuer to haue had this faith Augustine (21) Procul dubio nec illo tempore quo benâ— prâ—que vivunt in isto numero computandi sunt c. De corrept grat cap. 7. Ioh. 6 said that those who doe not perseuere but so fall away from Christian faith and conuersation that the end of this life finde them such out of doubt at that time when they liued well and godly were not to be reckoned in the number of the elect and of them who are called according to his purpose So hee writeth (22) Quia ergo non habuâ—runt perseuer anâ—iam siâ—ut non vere disâ—ipuli christi at a nec ver◠〈◊〉 Deâ— fuerunt etiam quando esse vid-bantur vocabantur De corrept grat cap. 9. of the Disciples which forsooke Christ at Capernaum That they were called Disciples the Gospell so speaking and yet they were not Disciples in trueth because they abode not in his word According to that which he saith If yee abide in my wordâ— yee are verily my Disciples Therefore because they had not perseuerance as they were not truely the Disciples of Christ so neyther were they truely the sonnes of God euen when they seemed to bee and were so called And if they were not truely the sonnes of God they had no faith Fâ—r by faith are wee made the sonnes of God as the scripture (23) Ioh. 1.12 Gal. 3.26 teacheth Yea the same Father professedly expounding the place of Iohn where those Disciples are mentioned saith (24) Inter non credentes iosi deputan di sunt quamvâ—s discipuli dicereatur In Ioh. 6. tract 27. They were to be reckoned among vnbeleeuers though they were called Disciples If any suspect that I wrest his words contrary to his meaning let him reade Maldonatus a Papist who writeth that (25) Augustinus Beda existimant numquam istos quiretro abierunâ— habuisse fidem c. Maldonat in Ioh. 6. â—6 the Disciples which beleeued not when they followed Christ were Iudas and the murmurers And that Augustine and Beda doe thinke that those which went backe neuer had faith no more then those which S. Paul (26) 1. Tim. 5.15 said were turned back after Satan But of what faith must this be vnderstood What faith did those Disciples and other reuolters want when they were taken for Disciples and Christians Was it an historicall or assenting faith The Iesuites will not yeelde that Coster holdeth that (27) Enchirid cap. 4. de fide Sitne fides in peccatorib p. 179. all in the Church haue such a faith yea though they be as tares among wheat bad fish among good foolish virgines wanting oyle in lamps as the Guest wanting a wedding Garment and like the incestuous Corinthian Bellarmine (28) De Iustificat lib. 1. cap 15. sect quartum argumentum auoucheth that all in the Church are such beleeuers though they be wicked ones and instanceth in the forenamed Parables as if all the persons noted therein had that faith though they wanted charity good works Those Disciples and other reuolters before their backe-sliding were in the Church and yet wanted faith As Christ (29) Ioh. 6.64 himself Augustine and others haue taught And therefore seeing that by the doctrine of the Iesuites they could not want an historicall and assenting faith they must needs want another faith namely a true iustifying faith But of all others Michael Medina is most plaine and copious in this point as in parte I declared when I spake of a temporary faith yet more may be added to shew his resolute opinion that none haue true faith but they which keepe it to the end (30) Viritate Christiana vera sides tantum illa iudicetur quae habet efficaciam consequendae salutis c. Vera profectâ— sides vera dilectioue constar vera autem dilectio illa tanium dicitur veritate moraliâ—quae perseuerantiam habet permaenentiam c. Deinde rogandus an fidelis ille dicatur aut amicus qui horaria amuâ—â—tia aut fide illi fuisset comumâ—tus quod si non dicerâ—tur quoniam
Dei maiorem fâ—uctum in vno homine factat quam 〈◊〉 secundâ—m quod tâ—raipsa mâ—gis ulonea est CommeÌ„t 1. Math. 13. how some referre theÌ„ to beginners to proceeders and to the perfect some to Virgines Widowes and maried persons some to thought speeche and deede some to them who expose their goods their bodies and their liues for Christ Yet saith he Christ seemeth heere to meane that outwardly the worde of GOD doth conuert more in one place then in another and aâ—so that the same word of God doth bring forth more fruit in one man then in another According as the ground is fitter Tollet hâ—uing propounded the different expositions of some Fathers (29) Donâ—nus de fructu ipso loquitur qui non semper statui responâ—et praeterealoquitur de fructu seminis dumest in terra volens significare se loqui de â—s qui in hoc sâ—culo fructus â—osie referunt Comment in Luk. 8. annot 17. saith their opinion is the fittest who referre that difference of fruits vnto mens persons as they worke well better and best in this world in what estate soeuer they bee because they doe not alwaies liue perfectly who are in a perfect state And it often commeth to passe that they who are in a lower state bring forth greater and more abundant fruite then they who are in an higher for the Lord speaketh of the fruit it self which is not alwaies answerable to the state And hee speaketh of the fruite of the seede while it is in the earth Whereby he would signifie that hee spake of them who bring forth these fruits in this world Iansâ—nius saide (30) Centesâ—â—â— affeâ—â—â—â— qui perfectam ac sumam vitam agunt sexagesimum vero qui mediocrem trigesimum qui in seriores sunt fructum tamen boâ—um afferentes pro suis viribus Concord Euangel c. 47. They bring forth an hundred folde who leade a perfect and chiefest life They bring forth sixty fold who lead an indifferent good life And they thirty who are infetiour yet bring forth good fruite according to theyr abilitie Mâ—ldoâ—atus reckoneth vp fiue seuerall opinions cut of the Fathers yet will not stand to any of them but saith (31) Fructum vocat â—ut opera bona que sides verbi Dei fructus esse soâ—nt vt Math. 21.4 aut vitum aeternamâ— 2. Cor. 9.6 In Math. 13.23 That Christ calleth fruite eyther Good workes which are accustomed to be the fruits of Faith and of the word of God As when it is sayd The kingdome of God shall be taken from you and giuen to an other Nation which shall bring forth the fruites thereof Math. 21.42 Or else eternall life as 2. Cor. 9.6 Galat. 6.7.8 Iam. 3.18 Do not therfore blame me though in expounding the variety of those fruites I doe dissent from the Rhemists and from the Cardinall seeing I haue the consent of so many of the Fathers and of your owne writers SECT XVI. BVt to conclude least I might seeme ouer-much to exceed the lâ—ngth of a Postscript I knowe your Priests do confidently tell you that they haue all the ancieÌ„t Fathers on their side against vs Euen as Eutiches and Dioscorus insolently bragged (1) See concil Chalcedon act 1. that the Fathers taught their errour And as the Arians falsly pretended (2) Athanas epist De sentent Dionysy Alexandr contra Arianos that Dyonisius Alexandrinus was of their opinion And as the Pelagians (3) Bellarm. de amiss grat statu peccat lib. 4 cap. 9. alledged Clemens Alexandrinus Ambrose Arnobâ—us Chrysost others as maintainers of their heresie I haue therfore giuen you a tast of that vntruth euen in those Controuersies touched in these sermoÌ„s The like hath beue done by others and may be done againe in other Controueâ—siâ—s Doe not therefore belieue those their vaine brags Againe whereas they boast much of vnitie doe make it a marke of the Church and would thereby proue (4) Bellarm. de not 〈◊〉 4. cap. 10. themselues to be the true church you may by these few points euidently see that they haue many â—arres and contentions about the chiefest points of faith As the Anâ—â—â— long agoe were (5) 〈◊〉 histor lib. 5.22 noted not onely to differ in opinion from the orthodox all fathers of the Church but likewise to differ much one from another and that in many points of religion So may it now be obserued that the papists doe not onely varie from vs but likewise dissent many waies one from another And that not onely in ceremonies and circumstances or matters of lesser moment as they charge vs to contend among our selues but likewise in the substantiall points of mans saluation in the very forme nature and properties of a iustifying faith And lastly whereas you all pretend that you haue that true faith in Iesus Christ which is able to saue your soules I would wish you to consider that all those doe dâ—ceiue themselues therein who doe not testifie their faith by their workes as the Apostle teacheth Much hath bene written and that by sundry men in times past touching the bad maners of Rome we who reade those reports and doe knowe the maner of your conuersation may well imagine that sinfull deeds are the proper fruites of poperie And that papists wheresoeuer they be whether at Rome or else where are all alike prophane in their behauiour I know that like pharises you are very strict in obseruing humane preceps as not to eate an egge in Lent not to doâ— any worke on one of the superstitious holydaies abrogated in our Church not to go out of the doores before you haue blessed your selues with the signe of the crosse not to take the better hand of a crosse standing in the high way side not to speake of a dead man vnles you say God haue mercy on his soule Yet are most of you very carelesse in keeping Gods commandements Where may we finde more vngodly swearing more impious profanation of the Sabboth more wilfull disobedience to lawfull authoritie more beastly drunkennes and disordered drinkings and swaggering more filthy whore dome more wastfull gaming more bitter rayling and vncharitable back-byting then is to be seene in the Recusants and non-communicants of this Countrey And so infectious is sinne that theyr bad example doth corrupt the mind and manners of manie about them Doe these hope to be sâ—ued by their good works Will these be accounted confessours of theyr Religion Boni sunt catholici qui fideÌ„ integram sequuÌ„tur bonos more 's Quast in Mat ca. 11. And yet keepe no good conscience in theyr conuersation Augustine sayd truely That they are good Catholickes who follow both sound Faith and good manners Why then should we account them good Catholickes who haue neyther sound Faith nor good manners The Lord of his mercie open your eyes that you see his truth and come out of Babell And also worke true faith in your heartes that you may through hs Sonne inherite his euerlasting kingdome Amen FINIS LONDON Printed by Tho Creede for Arthur Iohnson dwelling at the signe of the white horse neere the great North dore of Saint Paules Church 1614.