hand of Herod How much more ought and will that man who is assured of Gods fauour and loue towards him for euer admire the mightie power vnspeakeable goodnes and rich mercie of God who hath deliuered him from the pit of Hell from the power of Satan from the curse of the law and from the waiting for of all the wicked Deuils and damned Spirits and hath translated him into the kingdome of his deare Sonne And if hee daily consider his vnworthines and and renued sinnes hee shall see more cause to wonder euery day then at the first if comparison may be made in such a case and to renue his repentance care watch and resolution to better his obedience For is it not to be wondred at that God pardoneth the sinnes of his children daily and continueth his mercie towards them and the sence of his loue euen vnto the end Who can thinke vpon his slippes and infirmities which breake from him euery day for which the wrath of God is iusty prouoked against him and withall remmeber how God is pleased to spare him to grant him accesse into his presence and to afford vnto him the sence of his loue but he must needs be astonished at the enioyment of so great and incomprehensible so large and long-enduring kindnesse his heart must bee enflamed with loue and enlarged in praises still more and more his affections raised to striue against sinne and set vpon the workes of holinesse and righteousnes wherevnto they are designed euery day more and more Assurance of sauation then doth not beget securitie but quickeneth to more sincere setled and constant obedience nor it is possible that a Christian should hold his assurance longer then he doth follow cherish and feed this heauenly affection in himselfe CHAP. IX Faith is grounded vpon the word of God not vpon the authoritie of the Church and resteth vpon God in Christ not vpon the Saints militant or triumphant §. 1. § 1. TThe Schoolemen diuide the obiect of faith into the materiall obiect and into the formall The materiall are the Articles or things belieued The formall is the foundation and last maine principle whereupon faith relieth or that whereinto the assent which yeeldeth vnto the matter belieued is resolued In which sence the obiect of faith is all one with the foundation or ground work of it But howsoeuer we vnderstand it whether for the maine reason last resolution of assent or for that whereupon our confidence leaneth relyeth resteth the authoritie of the Church cannot be the ground nor the Saints tryumphant the obiect of faith diuine The Authoritie of the Church cannot be the ground of faith 1. Thess 2.13 2. Tim. 3.16 We belieue that God hath his Church but we neither belieue in the Saints militant nor triumphant The ground or foundation of faith must bee some thing which is purely and simply diuine admixt with no errour yea subiect to no errour the indubitate word and reuelation of Christ the diuine and prime veritie reuealed by inspiration But the word of God alone is purely and simply diuine admixt with no errour the Church is subiect to errour neither hath it any truth immediately or by diuine inspiration Rom. 11.20 but by second meanes the authoritie of the Church is a thing create distinct from the first veritie The immortall seed whereby wee are regenerate and made faithfull is the onely formall principle or ground of faith The word of God alone is that immortall seed Therefore the word of God alone 1. Pet. 1.13 is the onely formall principle of faith And euen as in Husbandrie although diuers instruments and meanes bee requisite and necessary to wit plowing sowing c. yet the seed is the beginning and sole immediate cause of the graine spinging vp euen so in the spiritual plantation of faith in which our soules are liuing fields the immortall seed which the Apostles first preached and afterwards committed to writing produceth faith as the sole principle immediate motiue and formall obiect of faith as the ministerie authoritie and calling of the Church produce the same as the adiuvant and instrumentall cause or as the meanes of applying the word and seales thereof but not as the first principle Whatsoeuer credit the Church hath it receiueth the same from the Scriptures as is acknowledged by some of our principall Aduersaries and confirmed by the Apostle who saith Ephes 2.20 We are built vpon the foundation of the Prophets and Apostles The present faith of Christians is of the same kind with the faith of the Prophets and Apostles But the faith of these holy men was sounded vpon immediate diuine reuelation and not vpon the authoritie of the Church § 2. Herein the Romanists faith differs from the faith of ancient Christians for the Saints who liued of olde grounded their faith vpon the pure and faithfull Word of God § 2. The Papists make the Popes authoritie the only ground of Faith as vpon a sure foundation but the authoritie of the Pope whom they call the Church virtuall is the first ground and last resolution of the Romanists faith Indefinitely or indeterminately they teach whatsoeuer God hath spoken is most true in that sence wherein hee meâ—nt it But if we descend to any determinate speeches written or vnwritten either acknowledged or supposed for God Word the present Romish Church doth take vpon her absolutely to iudge of all and euery part of them If wee speake of that Canon of Scripture which wee haue the sence or interpretation of any text any article of faith concluded out of it the onely cause they doe or can belieue them infallibly is the Popes infallibilitie that commends them The Churches or Popes proposall is not only a condition requisite but the remonstratiue root the immediate cause and reason of their belieuing diuine reuelations And if it bee a reason why they belieue them and sway the minde to embrace the truth then it is the proper efficient cause of beliefe According to their doctrine the orthodoxall answere to this Interrogation Why doe you belieue the doctrine of the Trinitie to be a diuine Reuelation is because the Church proposeth it to me for such But he that admits this answere for sound and Catholike and yet den es the Churches proposall to bee the true and proper cause of his beliefe in the former point hath smothered the light of nature by admitting too artificiall subtiltie into his braines Whatsoeuer it be Cause Condition Circumstance or effect that truly satisfieth this demand Why doe you belieue this or that it is a true proper cause of our beliefe though not of the thing belieued We must here obserue that there is a twofold resolution One of the things or matters belieued or knowne into theâ—r first parts or elements Another of our beliefe or perswasions concerning them into their first causes or motiues In the one the most generall or remotest cause In the other the most immediate
with many doubts and difficulties § 2. p. 96 The particular certaintie of remission of sinnes is not equall in certaine and firmenesse of assent to that assurance which we haue about the common obiect of faith § 3. p. 96. 97 There be seuerall states of Belieuers but all subiect to manifold temptations § 4. 98. 99 Beliefe in Christ for remission is stronger and more necessary then particular assurance of our saluation § 5. p. 100 Not only some vncertaine hope but euen infallible assurance of saluation is to bee sought and may bee obtained § 6 p. 101. 102. c. There is a word testifying thus much that my particular person beholding the Sonne and belieuing on him shall haue eternall life p. 101. 102. 103 Such as truly belieue may know they belieue p. 103 In respect of the exact measure of grace and strength the regenerate are oft deceiued but of the truth of grace they may be assured p. 104. 105 What it is to belieue with the whole Heart § 7. p. 105 In what sence wee must continue daily to aske of God forgiuenesse of sinnes notwithstanding former assurance of pardon p. 106. 107. 108. 109. 110 How iustification is full and entire p. 110 God hath said as to Abraham so to euery one of the seed of Abraham I will be thy God p. 111 How euery faithfull man may and doth make God his in particular ibid. The Apostles and other faithfull haue beene assured of their saluation by ordinary faith p. 111. 112 The saluation of a belieuer is infallible in it selfe and in euent but not euer in his apprehension and feeling § 9 p. 113. Assurance of faith in things extraordinarily is not altogether free from assaults p. 114 The benefits that come vnto vs by temptations p. 115. 116 The Commandements are laid before belieuers not as the cause for obtaining of eternall life but as the way to walke in vnto eternall life § 10. p. 117 Vpright walking is necessary but not the cause of Iustification p. 118 The belieuer relyeth not vpon his workes though hee exercise himselfe therein with all diligence p. 119 What infirmities may stand with assurance of faith § 11 p. 120. 121 What sinnes hinder assurance § 12. p. 123 The absolute raigne of sinne will not stand with the state of grace § 13. p. 124 True assurance breeds encrease of resolution and care to please God § 14. p. 125. 126 CHAP. IX THe authority of the Church cannot bee the ground of faith § 1. p. 128. 129 Whatsoeuer credit the Church hath it receiueth the same from the Scriptures p. 139 The authority of the Pope whom they call the Church virtuall is the first ground and last resolution of the Romanists faith § 2. p. 129. 130 Faith resteth not vpon the Saints but vpon Iesus Christ § 3. p. 132. 133 The Rhemists in defence of their Saint-inuocation are driuen to say that we are to trust in the Saints departed p. 133. 134. 135 CHAP. X. THe benefits and effects of faith § 1. p. 136. 137. 138 139. 140 Faith doth not effect and performe those things by any excellency force or efficacy of it owne aboue other graces but in respect of the office whereunto it is assigned in Couenant of grace p. 140 Of all creatures Man only is capable of iustifying faith § 2. p. 140 Faith is proper vnto Man in this life in his iourney towards his perfect home and eternall habitation p. 141 All men haue not faith p. 141 The subiect of Iustifying faith is man a sinner called according to the purpose of God acknowledging his offences hungring thirsting after mercy § 2. p. 141 The seat of faith is the heart but the heart contrite humbled bewailing sinne denying it selfe and affected with desire of remission § 3. p. 142. 143 In Scripture the heart is taken for the whole soule with all its powers and operations p. 144 Faith is common to all and peculiar to them only who bee called according to the purpose of God § 4. p. 145 All haue not the like measure of faith § 5. p. 146 Faith perfect in none p. 146. 147 The faith of the weakest Christian is sufficient to saluation § 6. p. 148 The degrees of faith may be considered according to the diuers growth which God bringeth his children vnto p. 148. 148 Foure degrees of faith § 7. 149 Faith is weake foure wayes 1. Knowledge 2. Assent 3. Confidence 4. Fruits and effects p. 149. 150 Ordinarily belieuers are weake at the first p. 150 Some priuiledged aboue others p. 151 Faith weake in one respect may be strong in another p. 151 The benefits of the weakest faith if true and liuely § 8 p. 151. 152 Weake faith if sound will grow and encrease ibid. We must striue to be strong and rich in faith p. 152. 153 Faith somewhat growne § 9. p. 153 Strong faith p. 153. 154 Full assurance gotten by degrees p. 154 The benefits of full assurance p. 154. 155 The strongest faith is subiect to sundry infirmities § 10 p. 156 The strong belieuer doth sometimes shrinke when the weake stands fast p. 156 CHAP. XI MOtiues and encouragements to belieue § 1. p. 157 158 Meanes for the right planting of faith § 2. p. 159. 160 161. c. Faith once obtained is seriously to be regarded § 3. p. 164 165 Meanes whereby faith is strengthened and confirmed § 4. p. 166. 167. 168. 169 CHAP. XII VVHy Satan endeuours by all meanes to hinder as the kindly taking so the growth of faith § 1 p. 170. 171 The first Temptation is taken from our worthlesnesse § 1 p. 171 Remedie The sence of vnworthinesse must not discourage vs from beleeuing because 1. The mercy fauour promises and benefits of God are all free p. 171 2. Wee are not more desirous to belieue then God is we should so doe p. 171. 172 The second Temptation They know not whether they bee elected § 2. Remedie 1. Hold such suggestions to arise from the Spirit of errour and lend no eare to such whisperings of the old Serpent p. 172 2. If God make offer of mercy and forgiuenesse in the Ministery of the Gospel 〈…〉 â—â—nd to receiue it ibid. The third Temptation They 〈…〉 of doubtings § 3 Remedie 1. Faith may be true 〈◊〉 liuely that is weake p. 173 2. It is not the excellency and measure of faith that doth make vs righteous before God but Christ whom faith doth receiue ibid. 3. It is not faith but Christ receiued by faith that nourisheth to eternall life ibid. 4. We reade that Christ reproued some for their small faith but neuer reiected any that came vnto him in weaknesse desiring to be confirmed p. 174 The fourth Temptation They cannot keepe their faith strong and stedfast § 4 Remedie 1. There is no shadow of change with God p. 174 2. Labouring after and groaning to rest their wearied soules vpon the promises of mercy being neuer satisfied till their doubtfulnesse be remoued
or next cause alwayes terminates the resolution The one imitâ—tes the other inuerts the order of composition In the first acceptation the first veritie or dâ—uine infallibilitie is that into which our faith is lastly resolued For this is the first step in the progresse of true beliefe the lowest foundation whereon any Religion can be built But in the second acceptation as wee alwayes take those tearmes when we resolue our owne perswasions that is for a resolution of all doubts or demands concerning the subiect whereof we treate A Romane Catholiques faith must according to his Principles finally bee resolued into the Churches or Popes infâ—llibilitie For this is the immediate ground or first cause of any particular determinate point of Christian Faith and the immediate is alwayes that into which our perswasions concerning the effect is finally resolued seeing it can satisfie all demands doubts or questions concerning it It will not helpe them to colour ouer the matter and say God reuealing diuine truth is the formall obiect of faith For seeing God worketh mediately and reuealeth no truth vnto vs but by externall meanes and diuine authoritie in it selfe is hidden and vnknowne therefore the thing whereinto our faith is resolued must be something externally knowne which we may reade or heare And our Aduersaries must lead vs to secret reuelation which in words they pretend so much to defie or yeeld vs an externall foundation and formall obiect of faith And reiecting the Scriptures whatsoeuer they glose in wordes they neither can nor doe name vs any other indeed but the Romane Pope and Church Nor will it boote them ought to say that Gods Word in the Churches mouth is the rule of faith whereinto it is finally resolued seeing the Church defines nothing but by Gods written or vnwritten For this is more then the partie which belieues it can know nor hath he any other motiue to belieue it besides the Churches definition or assertion Suppose then wee should conceiue so well of a temporall Iudge as to presume hee did neuer speake but according to the true meaning either of statute or customarie law yet if wee could not know either the one or the other or their right interpretation but only by his determinations the law were little beholden to him vnlesse for a floute that should say he were resolued ioyntly by the Iudge and it For seeing the Law is to him altogether vncertaine but by the Iudges auouchment or interpretation his last resolution of any act of Iustice must be only into the Iudges skill and fidelitie It is true indeed that the Churches authoritie is not comprehended in the obiect of beliefe whilest it only proposeth other Articles to be belieued No more is the Sunne comprehended vnder the obiect of our actuall sight whilest we behold colours or other visible things by the vertue of it But yet as it could not make colours or other things become more visible vnto vs vnlesse it selfe were the first visible that is vnlesse it might bee seene more clearly then those things which we see by it so we would direct our sight vnto it so would it be impossible the Churches infallible proposall should be the reason of a Romane Catholikes beliefe of Scriptures or their orthodoxall sence vnlesse it were the first and principall credible or primarie obiect of his beliefe or that which must bee most clearely most certainly and most stedfastly belieued so as all other Articles besides must be belieued by the beliefe of it Nor is this proposall of the Church necessarie to the first plantation of faith only but to the growth and continuance of it as well after faith is produced whilest it continues as whiles it is in planting §. 3. God Christ not the Church and Saints is the only obiect of all true confidence trust Esay 26.34 Psal 130.5 6 7 22.5 Prou. 3.5 Iohn 14.1 1. Pet. 1.21 Rom. 3.22 Psal 2.12 Ier. 17.5 § 3. But to leaue this misterie of Romish iniquitie and to returne to the matter the authoritie of the Church is not the ground of Christian faith but the holy Scriptures and faith resteth not vpon the Saints but vpon Iesus Christ God and Christ is the obiect of confidence according to the Scripture God as the authour and parent of all good things of whom are all things and wee in him Christ as the onely Mediatour of God and Men by whom are all things and we by him or by whom God bestoweth vpon vs all sauing blessings and by whom we come vnto God They are accursed who make the arme of flesh their stay and trust in man in whom there is no helpe or power The present faith of Belieuers hath the same obiect with the faith of Adam after his fall Abel Abraham Noah Dauid the Virgin Marie all the Patriarches Ephes 4 4. Heb. 13.8 Prophets and Apostles For faith is one in obiect and kind though different in number and degree But the confidence of Adam Abel Noah Abraham c. was exercised about or directed vnto God in Christ not set vpon any Saint Abraham and the rest who liued before and vnder the Law belieued in the Messias to come The Apostles and all the faithfull since belieue in Christ alreadie come But in nature the obiect of their faith is one and the same Our Aduersaries confesse thus much Bellarmine proues Christ to bee God Bellar. de Christ lib. 1. cap. 5. because it is written of him Blessed are they that put their trust in him And the Scripture saith he teacheth euery where that wee must put our trust in the true God alone The Romane Catechisme teacheth Catech. Rom. part 1. cap. 11. q. 19. that wee belieue the holy Church not in the Church by which diuers forme of speâ—king say they God the Creatour is distinguished from things created Rhem. annot in Rom. 10.14 But the Rhemists in defence of their Saint-inuocation are driuen to say that wee are to trust in the Saints departed and that the Scripture vseth also this speech to belieue in men Exod. 14.31 2. Chron. 20.21 as They belieued in the Lord and in his seruant Moses Belieue in the Lord and yee shall bee established c. This is their first pretence whereby they seeke to couer their Idolatrie whereas they might easily haue knowne that the vulgar and the Seuentie both translate these places Deut. 28.66 Iob 24.22 Esay 33.15 1. Sam 27.12 Iohn 3.5 They belieued Moses and belieue his Prophets and not they belieued in Moses Belieue in his Prophets And it is certaine the preposition here added in Hebrew doth not euer answere to In in our language What that it is no lesse then blasphemie to say that the Israelites were commanded to put their confidence in Moses and the Prophets either as the principall authours and parents of any good or as Mediators betwixt God and them by and through whose mediation they should obtaine all good things spirituall
which to faith are meerely accidentall The godly and deuout affection and willing submission to the rules of faith which is in Christians being an act of charitie and not of faith differenceth not true faith in it selfe from the faith of Hypocrites but distinguisheth faith and charitie from faith only And thus our Aduersaries make the Deuill a Catholike against his will Or if they will say that true Christian faith doth alwayes actually and necessarily imply this godly affection and willing submission of vnderstanding to the rules of faith then because this cannot bee without charitie let them say as the truth is that true Christian faith cannot bee separated from loue and good workes It is impertinent to dispute whether the faith of Deuils be naturall coact and dishonest or the faith of wicked men supernaturall voluntarie and Honest as if these things distinguished the faith of vngodly men from the faith of Deuils For if the maiestie of Gods infallible truth command the assent of Deuils to that which they loue not doth not the same cause also preuaile with vngodly men who beare no affection to God or goodnesse And as for the honestie or dishonestie of the act there can no circumstance bee named why it should bee honest in wicked men and dishonest in the Deuils for it is fearefully abused in both And if it be granted that faith without workes or grace is in men the gift of God but the faith of Deuils not so this argues a difference only in the cause not in the essence nature or qualitie And though it bee his gift yet being without grace and charitie and without these of necessitie as vnfruitfull as the faith of Deuils both which our Aduersaries grant it is no more auaileable to make a Christian then the faith of Deuils is It is further obiected if faith cannot be without charitie then faith alone doth not iustifie This followeth not Bellar. de Iustis lib. 1. cap. 15. §. At si §. postremâ— for it is one thing to say faith alone doth not iustifie another that faith which iustifieth is not alone This latter wee yield vnto the first wee denie Faith alone doth iustifie that is priuatiuely considered without hope or charitie as causes concurring therewith in iustification but this faith cannot really be seperated from or negatiuely considered without hope and charitie For though it be true that the total cause of any thing being in act the effect must needs follow yet from the totall cause we cannot separate those things together with which it hath in nature it existence and beeing and without which it cannot be in act for the producing of the effect though they conâ—erre nothing thereto because that is to denie the being of it and to destroy the cause The eye alone seeth the eare alone heareth but it must be a liuing eye and hearing eare not separated from the head or broken off from the rest of the bodie Faith alone iustifies without other graces not in regard of their presence but in regard of their co-working with faith to this effect of our Iustification It is one thing to say the eye is in the head without other senses and another thing to say the eye doth see alone no other sense seeing with it Liuelihood is the qualification of that faith that iustifieth and workes at least a preparation and promptitude of heart to good workes is an effect of faith as immediate as Iustification So then faith cannot bee withot loue and yet wee apprehend not the promises of eternall life by workes but by faith alone although truly they cannot be apprehended by parties destitute of workes at least of sincere resolution to walke in obedience Nor doth faith alone apprehend the truth or deriue the benefit of diuine promises to our selues but by it alone though accompanied with all other sanctifying graces and attended with the whole traine of good workes wee expect and pray the promises may be fulfilled not for our sakes or for any righteousnesse wee haue in vs or can hope for in this Life but only for the merit of Christ by his sole mediation and intercession In briefe the faith which iustifieth is operatiue attended with good workes of all sorts accompanied with all graces of the the Spirit but we liue by it as it vnites vs to the Lord of life yea by it alone not by it and other parts of grace in as much as by it wee trust in Gods mercies offered in Christ wholly relying on them not partly on them and partly on our workes or righteousnesse CHAP. V. Of the generall obiect or matter of Faith Iustifying §. 1. What doctrines are called matters of Faith § 1. MAtter 's of faith strictly and properly those are called which pertaine to the nature and essence of faith first and by themselues as are the points of faith contained in the Gospell the ignorance whereof is damnable and the deniall hereticall But in a more large acceptation all truth reuealed by God in his holy Word is a matter of faith and to bee belieued as God hath reuealed it Hence is that rule of Diuines There are many integrall parts in the Word of God which are said to bee of the word of faith but not propeâ—ly a matter of faith For there are many historicall domesticall and particular matters set downe for example not properly for faith which wee belieue not because they pertaine to sauing faith but for that they appertaine to the Word written by the Spirit of God And not much vnlike hereunto is that distinion that some things are necessarie to bee belieued to saluation by themselues and the authoritie of the Scriptures as the substantiall points of faith and manners others for the authoritie of the Scripture only as those which are not so necessarie and some neither by themselues nor the authoritie of the Scripture as are things in themselues indifferent so long as by circumstance they bee not repugnant to faith truâ—th loue and edification § 2. Iustifying faith is considered §. 2. Iustifying faith is two wayes considered either according to it most eminent effect which is to iustifie or according to it full and adequate act For that faith which iustifieth doth imbrace the Commandements belieue the threatnings looke to all the promises of God made in Iesus Christ concerning this life or the life to come and receiue the good things promised it sustaineth in aduersities worketh by loue as an instrument conioyned with it guideth all our actions and giueth firme assent vnto euery article of faith and euery part of diuine truth but as it iustifieth it is conuersant about Christ obeying to death that we may find righteousnesse and forgiâ—enesse of sinnes to life in him or it cleaueth vnâ—o Gods mercies manifested in that eteâ—nall sacrifice alwayes breathing out life to men renouncing all trust and confidence euen in such graces as we haue receiued from God The trueth mercie fidelitie and power of God