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
faith is in the diuells for they belieue and tremble as Iames teacheth And therefore those Atheists Quâ—â—â—on credunt peâ—â—res sunt those prophane and obstinate scoffers against religion which will not belieue the scriptures nor acknowledge the truth of the things therein reuealed quam daemonts ad huc nec de mones imitartur August an episi Ioh. tract O. See postscript Sect 12. are worse then the diuels And if they be worse then diuells of hell they must needes be farre from entring into heauen The other kind of common faith is termed a temporary faith which is a certaine ape of iustifying faith yet is not the same for although it goe some degrees beyond an historicall faith yet it comes short of a iustifying faith not onely in regard of sinceritie and manner of apprehension but also in regard of the efficacie in internall and externall actes and in regard of the time of continuance This is called a temporary faith not onely for distinction sake to put a difference betwixt it and other kinds but also because it continueth but for a time as appeareth by this place For this is the faith here spoken of And although some Papists laugh at the very name which we giue it as if it were a new coyned tearme yet you see it is grounded on this text And they might also haue seene it taught by others if either they had read the writings of the ancient August de verarelig cap. 50. Bernard parâ— sâ—rm ser 1. fine epist 42. ad Henr. Senon archiepâ—â—cop to 2. col 63. or their malice against vs had not blinded their eyes Augustine giues the tytle and Bernard doth not onely giue it the like tytle in calling it sides sicla and comparing it to earthen vessells that are easily broken but likewise distinguisheth if froÌ„ the dead faith which is without good workes and from the tryed faith which endureth to the end And also describeth it at large by the very words of this my text This faith was in these Iewes who by the sight of Christs miracles at Ierusalem beleeued in him Ioh. 2.23.24 They are said to beleeue in his name and so doubt were perswaded non curabat corum vâ—rbaâ—â—â—c mouthatur corum â—pphâ—â—â—â—â—◠〈…〉 for 〈◊〉 mâ—xâ—sâ—igâ—â—â—â— coâ—â—oâ—â—ebat Sâ—â—â— did acknowledge that he was the Messiah to come yet Iesus did commit himselfe vnto them because he know them all and what was in them If he had seene a sound and permanent faith in them no doubt he would haue trusted them but because he saw their faith was neither sound nor constant he would not trust them he foresaw that for all their present proâ—ession they might forsake him afterward as the Capernaites did The faith also was in Simon Magus but quod non adhererent sibi constanter nec crat cor corum rectum cuÌ„ eo Ferus in Ioh. 2. Act. 8.13 Act. 21.23 who though before he had bene a notorious sorcerer yet hearing Philip preach did beleeue and was baptized and continued with Philip as a professour of the Gospell and wondered when he saw the great miracles which were wrought yet when he would afterward haue bought the gifts of the holy Ghost for money and haue made a marchandise of them Peter told him that he had neither part nor fellowship in that busines that his heart was not right in the sight of God that he was in the gall of bitternes and in the bond of iniquitie â—piphan cont hares lib. 〈◊〉 to 2. hares 21. Euseb hist â— 14. Niceph. 2.36 And after that if we may giue credit to humane writings and Ecclesiasticall hystories hee became a sorcerer againe and an open enemie to Peter and the rest of the Apostles and in a fearefull manner died at Rome This faith was in Iudas one of the twelue he vnderstood the misterie of the Gospell professed himselfe an Apostle of Christ preached the Gospell as well as other Apostles and for a long time was of honest behauiour yet Christ called him a diuell Ioh. 6.70 Ioh. 17.12 and the childe of perdition Afterward he betrayed his Maister for money and then hanged himselfe through desperation This faith was also in those who fell into the vnrecouerable sinne against the holy Ghost for they were enlightened had a taste of the heauenly gift were partakers of the holy Ghost Heb. 6.4.5 and tasted of the good word of God and of the powers of the world to come And yet they so sel away as they could not be renewed by repentance did crucifie againe the senne of God and made a mocke of him And this faith haue many others who heare the word acknowledge the truth of it hope to be saued by it make profession of it liue in outward obedience and receiue the Sacraments and yet in time of persecution proue Apostataes But that you may the better discerne the nature of this faith I will note the seuerall degrees of it for thereby you may clearely see how faire it doth agree with an historicall a iustifying faith and how faire it doth differ from them both There be sixe degrees of it 1. The first degree is illumination and knowledge These beleeuers haue a knowledge of Gods word especially in the chiefest poynâ—s of Gods will and worship in the fundamentall points of mans redemption and in the most necessary points of mans luetic Iudas could not haue beene a Preacher of the Gospell vnlesse he had knowne these things Christ would not haue sent him to teach these things to others if him selfe had beene ignorant of them Those which fell away to the fearefull sinne against the holy Ghost were before enlightned Vnlesse men know the truth they cannot beleeue it How shall they beleeue except they haue heard And herein this faith aâ—reeth both with an historicall and a iustifying faith Christ sayd of the Apostles Ioh. 1â— 8 They haue knowne surely that I came out from thee and haue beleeued that thou hast sent me Knowledge is the first step and degree to each kinde of faith And therefore those who be ignorant of the principles of Religion come so farre short of a true sauing and iustifying faith that as yet they haue not attayned to an hystoricall or temporary faith 2. The second degree is an assent to the truth of the Gospell They are infallibly perswaded that the whole doctrine of the Gospell is true and euery part of it that it teacheth vs the right way to heauen and that all things therin contained shal certainely be accomplished both for the condemnation of vnbeleeuers and for the saluation of beleeuers In regard hereof Christ saith He that receiueth his testimonie Ioh. 3.33 Rom. 7.16 hath sealed that God is true As Paul sayde I consent to the Law that it is good So this beleeuer will say I consent to the Gospel that it is good Yea he will auouch with the same Apostle 1. Ton. 1.15 This is
(21) Euseb â—yst libâ— â— c. 2â— Epiphan hâ—resâ— 51. Hâ—ron Catâ—loâ—â—â—riptâ—r in loâ—â—â— most Authors 〈…〉 that when Iohn pereceyued how other Euangelists wrote onely the things of one yeare euen the yeare after Iohns imprisonment 〈…〉 1. 〈◊〉 5. cap 8. hee approued those and in his Gospell added the things done and taught in the former yeares And because some Heretickes denyed the God-head of CHRIST Sixt Senens Biblioth lib. 1. in Ioh vp 18. lib. 7. haerâ—sis 5. p. 583. he considering that other Euangelistes did at large describe his Humanitie but spake little of his God-head did in his Gospell write such thinges as proued him to be GOD. And added those Sermons which the rest had omitted And therevppon Sixtus Senensis (22) Exomnibus simul coniunctis cosonantissima ac perfectissima salutis nostrae hystoria resulâ—â—t lib. 7. haresis 5. saide against the Alogan Heretickes That from them all ioyned togetherâ— there ariseth a most Consonant and most perfect Hystorie of our saluation It is then to be examined whether the Euangelistes haue written that Christ taught any traditions receyued from men If they write no such matter it is certaine that hee taught none at all Let our Aduersaires runne thorough the whole Newe-Testament and they shall not bee able to finde any one of theyr Traditions recorded by the Euangelistes as a doctrine taught by Christ Seeing then Christ taught no traditions why should wee presume to teach any must wee not receiue from him the matter of our Doctrine and imitate him in the manner of teaching Saide not Ambrose well (23) Nos nona omnia quae Christus non docuit iurè damnamus quia fidelibus via est Christus Si igitur Christus non docuit quod docemus etiam nos id detestabile iudicamus De virginib li. 3. that wee doe iustly condemne all newe things which Christ hath not taught because Christ is the way to Belieuers If therefore Christ haue not taught that which wee teach euen we doe iudge it to be detestable 2. Againe the Apostle Paul was a painefull Sower and did sowe all the worde of God And therefore could (25) Act. 20 26. protest to his hearers that hee had kept nothing backe from them but had shewed them all the counsell of God Now what word taught he Did hee teach traditions and mans ordinances Did he not teach oâ—ly writteÌ„ truths Did he (26) Acts. 17.2 not proue his doctrine by the scriptures Did he not in his apologie before Festus (27) Act. 26 22. auouch that hee taught none other things then those which the Prophetes and Moses did say should come And how could the (28) Acts 17.10.11 Bereans haue examiâ—â—d his doctrine by the Scriptures if hee had deliuered anie thing not taught in the Scriptures Yea Saint Paul was so fâ—rre from preaching any other Doctrine then that which was wirtten (29) Galath 1.8.9 that hee denounced him to be accuâ—sed whether hee were man or Angell that should teach otherwise I knowe Bellarmine would elude that place by two seuerall answeres yet all in vaine First (30) De ver bo Des non script lib. 4. cap 10. he saith that the Apostle speaketh not onely of the word written but of euery word whether it be written oâ—â—t be by tradition But besidâ—â— that hee beggâ—th the question be hath the wordes of the Text and the testimonies of the â—athers and of 〈◊〉 Popish writers against him For the Apostle speaketh of that wâ—â—de which hee and the rest of the Apoâ—â—â—â— preached and therefore he saith If was or 〈◊〉 Angell preach otherwise then that which wee haue preached And what worde hee preached I haue proued before not any traditions but the written word If it be true which Ireneus and Niâ—â—phâ—râ—s doe write Iren. li. 3. c. 1. Niâ—eph hist lib. 2. c. 34. that what the Apostles preached at first was afterward by the will of God set downe in the scripturâ—s it must be acknowledged that they preached no traditions seeing we can finde no traditions penned by theÌ„ in their Epistles And though they had bene traditious when they were preached yet they ceased to be traditions when once they were written by them Againe the Fathers restraine the words of the Apostle to the scriptures as if he were accuâ—sed that would preach any thing not coÌ„tained in them Vobis annâ—ciâ—â—erit preterqu quod inscripturâ—â—â—â—galâ—bus euangâ—licis accepiâ—tis anathâ—na sit Augustine is most plaine therein Whether concerning Christ or concerning his Church or any other thing that pertâ—ineth to our â—aith or life I will not say â—fâ—râ—e for we are not to be compared to him who 〈◊〉 weâ— but euen as he going forward added If â—n Angell from heauen shall preach vnto you besides that which ye haue receiued in the scriptures of the lawe and the Gospell let him be accursed Basill likewise teacheth Cont. lit Petilian lib. 3. cap. 6. that hearers who be skilfull in the scriptures ought to examine those things which bee deliuered of their teachers Sum. morea sum 72. cap. 1. And to receiue those things which be agreeable to the scriptures and to reiect those that be not And produceth this testimonie of the Apostle to proue it which had bene an impertinent proofe if the Apostle had spoken as well of a word not written as of a word written The Cardinall mentioneth both these testimonies Bellarm. de verbo dei non script lib. 4.10 and would auoyd them by saying that they doe not of purpose expound this place but doe proue by this place that it is not lawfull to auouch any thing contrary to the scriptures Yet caÌ„not he deny but that they doe alleadge this place of the Apostle And I hope he will not say but that they doe deliuer the true sense of it and doe alleadge it according to the true meaning of the Apostle Doth the Cardinall thinke that such learned fathers would giue one sense of it when purposely they expound it and another sense when they alleadged it to prooue a point which they haue in haÌ„d This were to wrest the scripture to make it serue their present turne I hope he will not so iudge of such reuerend men And to say that they onely proue thence that it is not lawful to auouch any thing contrary to scripture is to alter and inuert their words Doth not Augustine say Praeterquam quod accepistis besides that which you haue receiued but of that afterward And if by that place they proue that nothing must be taught contrary to the scriptures then must they not hold with the Cardinall that the Apostle speaketh of each word as well written as not written but onely of the written word And so the Cardinall maketh them to confute him In Galal 1. Chrysostome purposely expounding the place saith Paul preferreth the scriptures Si vel paulum euangeli zauerint praeter euangelium quod
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
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—
warrant of Gods word are but as chaffe to the wheate Ier. 23.28 and beeing taught in the Church will yeeld no more fruit then chaffe that is sowne in a field Leuit. 19.19 Vnder the Lawe God woulde not permit the Iewes to sow the same field with mingled seede And shall we thinke Secpectfortis Secl 3. that now vnder the Gospell he will permitte vs to teach for doctrines mens traditions to mingle trueth with error and his diuine Oracles with humane inuentions Vse 1 Wee therefore that bee sowers must see that our seed be good As the Husband-man against seed-time will not onely prouide good seede but will also winnow it fanne it and try it that so he may neither sow chaffe nor light corne nor darnell but pure graine which is like to fructifie So wee before wee come to the Pulpit must try and examine our doctrine that it bee sound and that we deliuer nothing but that which will edifie the hearers And because Non owins fort omnta tellus Each grounde will not beare each kinde of graine Wee must like wise and carefull Husband-men sow that seed which is fittest for our ground and deliuer such doctrines as are most fitting for the capacitie and present condition of the Auditorie that will yeeld the best encrease Vse 2 And you Christian people as you must take heede how you heare so also take heede what you heare It is the word of God not the word of the Diued It is the word of Christ not the word of Antichrist that must make you fruitfull As you haue great care that your ground be sowne with sound and cleane seede so be carefull that your soules bee instructed with sound and wholsome doctrine 1. Ioh. 4.1 Beleeue not euerie spirit but try the spirits whether they bee of God 1. Thes 5.21 Despise not Prophesying but try all things and hold that which is good Act. 17.11 With the Noble-men of Berea search the Scriptures daylie whether those thinges bee so which are taught you What you finde contrary thereto that reject as tares what is not warranted thereby blowe away as chaffe what is proved thereby that receiue as good seede into the furrowes of your heartes I know the Popish Seminaries will not suffer you to trye their seede you must trust them and take in vpon theyr word but we allowe and require you to trye ours If two men offer you Seede to sowe your ground and the one bid you trye it and view it well the other tell you of it but keeps it in his sacke you must not viewe it whether dealing would you like better whether seede would you receiue If theyr seede were good if they taught Gods worde they would not refuse tryall Vers 12. And they that are beside the way are they that heare IN the formerverse you haue heard the exposition of the seede Now see the exposition of the ground in this verse and the reft There were 4. sortes of grounds mentioned CHRIST sheweth that by them hee meant 4. sortes of hearers some good some bad Before wee come to speake of them seuerally and particularly we may note one thing in generall froÌ„ them all That as the same seed sowne in diuers kinds of ground doth not fructify in all alike in some it yeeldes little or no fruite at all in some both good and plentifull fruit So the same doctrine taught to diuers people doth not profit all alike It may profit some nothing at all others verie much Thoâ—â—h seed bee neuer so good yet badnes of ground may spoyle it and cause the sower to lose both labour and cost Euen so though the doctrine wee teach bee neuer so good and profitable yet through the ill disposition of the hearers it may become vnfruitfull This seede doth fructify or not fructify according to the qualitie disposition of the ground into which it is cast If the ground be bad the seed perisheth if the ground be good it encreaseth And because some mens hearts be as a barren ground and other mens harts be as a fertile soile in some it yeeldeth no fruit at all in some it yeeldeth great abundance This difference may by seene in each mixt company and populous congregation to which wee preach It was found among Christs hearers it was founde among the Apostles hearers and may also be found among ours The consideration whereof serues for the instruction both of Preachers people 1. Of Preachers to comfort thâ—m and to encourage them in their labours when they see them vnprofitablâ— vnto a great number Christ spake this Parable especâ—â—â—y of him selse and of his hearers He taught the true word of God in the best maner that might be yet did he not profite all his hearers he had 4. sorts whereof three were vnprofitable one onely was profitable The Disciple must not be better then his Master if hee be no worse let him be well content It doeth not a little grieue the Ministers of the Gospell to take great paines in teaching the truth and that in a good manner and yet see most of their hearers to receiue little or no profit at all but still remaine after many yeares teaching non sâ—mnaâ—tâ—â—sed susâ—â—pientis â—â—lpâ— as ignorant as Popish and prophane as they were at the first Yet let them not be dismayed it was Christs owne case the fault is in the hearers not in the teachers Châ—â—s in Mâ—t. 13. hom 45. God wil reward thee for thy paineful preaching though few doe profit by it Let not their fault hinder vs in our dutie but let vs instruct with meck nesse them that be contrarie minded 2. Tim. 2.25 prouing if any time God will gâ—ue them repentance They who be vnurofitable hearers now may proue profitable hereafter Till the time of bearing fruit doe come wee know not which will proue good ground which will proue bad 2. This also seruâ—th for the instruction of hearers Seeing that these 3. kinds of bad grounds do paint out 3 sorts of bad hearers who neuer receiue profite to their foules by the word which they heare You must know that you may be receiuers of this heauenly seede You may be hearers of Gods most holy word and yet be neuer the better for it neuer come to heauen by it Three parts of Christs hearers were bad as appeareth by this Parable And he telleth vs that many shall say Luk. 13.26 Wee haue caten and drunke in thy presence and thou hast tâ—ught in our streetes but he shall say I know you not depart from mee all yee workurs of imquitie And the Apostle saith 2. Cor. 2.16 Wâ—e are to some the sanour of death vnto death and vnto other the sweete sanour of life vnto life Euery kinde of hearing will not saue your soules It must be good and profitable hearing with good hearts to vnderstand beleeue and obey what you heare Yea not onely they who wilfully refuse to heare but
vnto his father because that although he had hid these thinges from the wise and men of vnderstanding yet he had reuealed them vnto babes Though some of his hearers in Capernaum tooke offence at his doctrine of eating his flesh Ioh. 6.66.68 drinking king his blood and from that time went backe and walked with him no more Yet the Apostles would not forsake him but fâ—ely ackdowledged that they would neuer leaue him because he had the words of eternall life and they did beleue that he was the Christ the Sonne of the liuing God When he preached in the Temple at the Feast of the Tabernacles Ioh. 7.40.41.43.46 there was dissention among his hearers Some sayde Of a truth this is the Prophet Others sayd This is the Christ Some sayde Shall Christ come out of Galilie Others said Neuer man spake like him At another time some that heard him saide hee had a Diuell and was mad Ioh. 10.20.21 and blamed men for hearing him any longer Others said These are not the wordes of one that hath a Diuell Can the Diuell open the eies of him that was borne blind Such diuersity of hearers had Christ his worde did not worke alike in all that hard it Some waxed worse some were made better by hearing of it The like effect was seene in Pauls hearers When he and Barnabas preached at Iconium â—â—â— 14.1.2 â— a great multitude both of Iewes and Graecians beleeued though there were some vnbeleeuing Iewes that stirred vp and corrupted the mindes of the Gentiles against the brethren In that deuision of the Citie though some were with the Iewes yet some were with the Apostles Act. 17.32.34 And when he preached at Athens some mocked him for his doctrine of the Resurection some would heare him againe as if they were not fully resolued but desired to be further instructed yet certaine men did cleaue to Paul beleeued as Denys a Iudge of Mars Streete Damaris a woman and others with them And thus it pleaseth GOD still to blesse the Ministerie of his seruants Though they cannot conuert all yet they doe conuert some they doe not altogether lose their labour As there is no field so barren but if it be sowne some seede will come vp and yeeld encrease so is there no place or congregation so bad but if the truth be there sincerely taught it will in time winne some Though some continue obstinate and remaine as ignorant as Popish and as prophane as euer they were before they heard Yet Wisedome shall be iustifyed of her children as many as are ordayned to eternall life shall beleeue Some shal be called and by hearing shall grow in knowledge in grace and obedience This may comfort and encourage vs in our labours Though it bee some griefe to see many non proficients who heare much and are neuer the better yet if it please the Lord to giue some happie issue vnto our labours that wee edifie some though not all that wee profite a few though not many wee should therewith be content and praise the Lord for it If indeede wee should conuert none at all yet must wee not faint but still continue our paines and expect a reward at the Lords hands for he will reward our laboures though we should do others no good thereby And therefore the Prophet sayd Isai 49.4 I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God It is not our worke but the Lords worke 1. Cor. 3.6 to conuert soules Paul may plant Apollos may water but it is God that giueth the encrease Wee haue receiued and taken vpon vs Curam non curationem Bernard de consider lib. 5. cap. 3. A care and a charge not a curing Non est in medico semper releuetur vt ager It is not in the power of the Physition to cure his sicke patient at his pleasure Euery one of vs shall receiue a reward 1. Cor. 3.8 Secundum laborem non secundum prouentum according to his labour not according to his fruit As Bernard well obserued 1. Cor. 15.10 And therefore Paul sayd not I haue profited more then all but I haue laboured more then they all And rather reioyced in the abundance of his labours then in the fruitfulnesse of his laboures 2. Cor. 11.23 It a quaso fac â—â— quod tuumest Nam Deus quod suum est satis obsque tua solicitudine anxietate curabit Doe then I pray thee that which is thy office and dutie God will haue care enough of that which belongeth vnto him sayd the same Bernard But if we conuert and edifie some by our poore Ministerie we may comfort our selues by them and say of them as Paul did of the Corinthians 1. Cor. 9.2 Yee are the seale of our Apostleshippe in the Lord. And as hee did of the Thessalnians 1. Thes 2.19 What is our hope or ioy or crowne of reioycing Are not euen you it in the presence of our Lord Iesus Christ at his comming When wee sow good seede in the Lords field the enuious man soweth tares Wee must not looke that in a populous congregation all should be good and true hearers If some onely be good and profitable hearers let vs praise GOD for them and pray vnto him dayly to encrease their number But to come neerer to the properties of these hearers in particular In the description of them and by comparing them with the former hearers wee may easilie perceiue that in some thinges they doe agree with them in some thinges they differ from them and doe much excell them There were some commendable thinges in diuers of the former hearers and would haue wrought good in them if they had beene well vsed In these things doe these good hearers agree with them They haue the selfe-same things though in a better maner and with better vse 1. They agree with them in that they heare as well as the rest All the persons spoken of in this Parable are hearers both good and bad and they all heare one and the same doctrine though not after one and the same maner nor with the like efficacy and fruit z And therefore those which refuse to heare eyther through error as our Recusants or through contempt and negligence as some carelesse and carnall people are so farre from beeing the ground here mentioned as that they are worse then the bad ground spoken of before There cannot be any goodnesse in their hearts nor yet in their liues Can any field yeeld a good crop of corne at haruest which was not sowne at the seede time They are worse then many reprobates haue beene and are How then can they looke to be as good as the Elect are and shall be 2. They agree in the vnderstanding of the word for it is sayd in Mathew He that receiueth seed in good ground Mat. 13.23 is
he that heareth the word and vnderstandeth it Mat. 13.19 And although the first sort of bad hearers are sayd to heare and not vnderstand Yet the other two fortes are insinuated to haue vnderstood for how could they receiue the word with ioy vnlesse they vnderstood it How could cares of the world the deceitfulnesse of riches and voluptuous liuing choake the word after it was heard vnlesse it had beene vnderstood So that as the vnderstanding of the word is not sufficient to make you good hearers so on the other side the want of vnderstanding declareth you to be bad hearers All good hearers vnderstand the word though not onely they Good hearers must practise that which is taught them But how can they practise that which they vnderstand not 3. They agree in their affection to the word Those that be as stony grouÌ„d receiue the worde with ioy So also doe these good hearers though the thing it selfe be not expresly meÌ„tioned The Gospell is glad tydings and reioyceth the hearts of all that embrace it There is no commendable propertie in the reprobate and vnprofitable hearers but it is found in the elect and profitable hearers and that in a more excellent manner And therefore those who are nothing mooued nor comforted by the word are worse then some bad hearers and must not be reckoned in the number of good hearers Notwithstanding in this description of these good hearers wee may perceiue that in diuers other things they differ much from all the former hearers and therein doe greatly exceede and excell them all They are described by three properties and by them all they differ from the rest 1. By the manner of receiuing the word They receiue it with an honest and good heart 2. By the maner of reteyning it They keep it 3. By the maner of practising it They bring forth fruit and that with patience and plentie Touching the first propertie 2. things may bee noted The one more genenerall and that is the instrument of hearing it is with the heart The other more speciall and that is the qualitie and disposition of their heart it is an honest and good heart 1. Concerning the former we may hence obserue that those who will be profitable hearers of Gods most holy word must heare it with their hearts not onely with their eares to harken vnto the sound of it while it is vttered nor onely with their heads to vnderstand that which is deliuered but likewise with their hearts to keepe it and obey it Deut. 6.6 The Lord required of the Iewes that the words which he commanded them should be in their heart The wise man thus exhorted his sonne Proâ— 3.1.3 Forget not thou my law but let thine heart keepe my coÌ„mandements binde them on thy necke and write them vpon the table of thine heart And for this cause when Lydia went to heare Paul Act. 16.14 the Lord opened her heart that so she might attend to the things which Paul spake If her hart had bene shut so as the word could not enter in she had bene an vnprofitable hearer but God opening her heart that shee might receiue the word into it shee became a profitable hearer And there is great reason why al profitable hearers should receiue the word with the heart and into the heart 1. For the reformation and direction of the heart Gen. 6.5 by nature mans heart is corrupt yea all the imaginations of the thoughts of his heart are onely euill continually And out of the heart remayning corrupt come euill thoughts Mat. 15.19 Murthers Adulteries Fornications Thefts false Testimonies Slaunders such like sins which defile the man as Christ teacheth Now the worde is an Instrument of sanctification Ioh. 15.3 Christ said his Disciples were al clean through the word which he had spokeÌ„ to them And praâ—ed to his Father Ioh. 17.17 Sanctify them with thy trueth Ephe. 5.26 thy word is the trueth And the Apostle teacheth that GOD doth sanctify the Church clense it by the washing of the water through the word Now theÌ„ the plaister must be applyed to the place that is wounded or sore If it be applied to any other place it will do no good If the disease come froÌ„ the hart or inward parts it is in vain to lay the plaister to the head to the eare to the hand or to the foote so long as the heart inward parts are not cured they will minister new corrupt matter to the outward parts If then our hearts be corrupt we must not onely be content to apply the word to the eares by hearing it to the head by vnderstanding it to the tongue by talking of it but also to the heart for the purging of it at the first and for the guiding of it alwaies afterward 2. Againe the heart is the seate of the affections you must therefore receiue the word into your hearts that so it may worke on your affections both to sanctifie them as also to stirre them vp vnto good Thou must loue the word trust in the word and reioyce in the word or rather thou must loue God trust in God and reioyce in God because of his word as was shewed before in the example of Dauid Thou canst not doe this vnles thou receiue the word with thy heart As meate cannot nourish thy body vnles it be receiued into thy stomacke And as seede can neuer sprout nor come vp vnles it be cast into the furrowes and clods of the earth no more will the word profit thy soule vnles it be receiued into by heart 3. Moreouer the heart is the commander of the whole man and sets all on worke according to the disposition of it selfe Of the abundance of the hart the mouth speaketh as saith our Sauiour Math. 12.34.35 A good man out of the good treasure of his heart bringeth forth good things and an euill man out of the euill treasure of his heart bringeth forth euill things As the primuâ—â— mobile doth turne all the other inferiour orbes round about with it And as the watch wheele of a clocke guideth all the other wheeles If it stand they stand if it goe they goe if it goe slowly they goe slowly if it go swiftly they go swiftly So doth the heart of man rule and order all the senses and parts of his body either to good or euill they are exercised as it is affected Those then that would be obedient hearers of the word must needes receiue and embrace it with their hearts that so their hearts louing and lyking and beleeuing it may set all their senses and all the parts of their bodies on worke to practise it 4. Lastly the heart is the safest place for it As sowne corne if it lye on the top of the furrowes may easily be deuoured by the fowles of the ayre but if it be hid and couered is free from that danger so the word which thou hearest if it goe
hee shall neuer obtaine any thing If this be the faith requited of them that pray aright it is the faith of all Gods Saints and of them which are iustified for they pray often and are heard And if this man write truely then those who teach and haue no other faith then an assent to the truth of things reuealed can neuer obtaine pardon of their sinnes nor haue their petitions graunted Tollet taught (20) Hoc in loco non accâ—pâ—â—ur fides proment is assenâ—u sed pro voluntatis fidâ—câ—â— vt recie Euthymius quae signâ—sir at â—o frequens est in scripturis In Luc. 12. anâ—oâ— 52. and that out of Euthymues that Faith in many places of scripture is takeÌ„ Not for the assens of the minde but for the assuraÌ„ce of the will Iâ—nsentus also writeth the same (21) Proâ—de reâ—issime vt apparet dicâ—tur namine fideâ— in euangeliâ—s cum eâ— trâ—buitur aut falus aut consecutâ—â— ommum quae volumus complecti vtrumque assentum illum â—orâ—â—â— ia credendis de Deo aâ— Christo fidâ—â—â—m ex â—â—â—es boâ—â—tate conceptam c. Concord Euang cap. 32. Therâ—â—â—â—â—â—â—st rightly as appeare that may be saide a 〈◊〉 by thâ— name of Faith in the Gospells whâ— saluation or the obtaining of those things which wee desire is ascribed vnto it both these are comprehended both that firme assent in things to be belieued concerning God and Christ and also a Confidence conceyned from his goodnesse c. For these two doe so clâ—auc together that neyther can there be any Confidence without Credulitie neyther can Credulitie without Confidence obtayne any thing of God And to the same effect afterward thus (22) Haec duo nempe credulâ—tas fiduciasimul videntur includi in nomine sides cum subditur diâ—â—sse dominâ—Ì„ secundum fidein vestram siaâ— vobis vt sit sensâ—s sicut creditis me posse vos sanare ob hoc confiditis mâ— curatur is vos ita fiat vobis Concord Euang. cap. 35. These two to wit Credulity and Confidence seeme to be included together in the name Faith when it is set downe that the Lord said According to your Faith be it vnto you That the meaning may be As ye belieue that I can heale you and for this doe trust that I will heale you So be it vnto you If then by the testimonie of these Authors Faith bee often so taken in the Scriptures And if this be the only Faith whereby we obtaine such things at the handes of God Why should wee be condemned as Hereticks for teaching such a faith Ought not we to haue such a faith in Christ for the saluation of our soules that those men had in him for the curing of their bodyes Though Stapleton denie this speciall Confidence yet hee acknowledgeth (23) propter haue fidem vtramque internam externam sanitatem dedit Promptuar domini 18. post pentecost that for one and the same faith Christ gaue them both outward inward health Paulus Burgensis saith that Abraham by the Faith which was imputed to him for Righteousnes did not onely belieue that he should be the Father of many Nations but rather that he his seed should obtaine euerlasting life in heauen In Genes 15. Addit 2. The Diuines of Colone taught that (24) Per fidem verbi Dei operantis in nobis veram contritionem penitentiam est iustificaâ—â—er tanquaÌ„ per causam quaÌ„dam praeparatiuam dispositiuam Persidemautem qua absque dubitatione firmiter confidemus nobis peccata nostra propter Christum esse dimissa instisicamur tanquam per causam susceptiuam Antididag Coloniens de instificat hom fol. 21. through the faith of the word of God working in vs true Contrition and Repentance and other works of preuenting grace we are iustified as by a certaine cause preparing and disposing vs. But through the Faith whereby without doubting we doe firmely trust our sinnes are forgiuen vs through Christ wee are iustified as by a cause receiuing it And also adde further that the (25) Non quomodo extranos in ipso est sed sicut quando â—adâ—â—n nobis dumtamen fide apprehenditur ad iustitiâ—â—n importatur ibid. Righteousnes of Christ is the cause of our Iustification not as it is out of vs in him but as and when the same is imputed vnto vs for Righteousnes yet so that it be apprehended by faith Cassander who was so highly esteemed for learning and wisedome that two Romane Emperors Ferdinand and Maximilian 2. sent to him for his aduise howe to compound the controuersies in religion approueth their opinion saith that (26) Consiâ—tat art 4. Booke was greatly commended of all the Learnedst diuines through Italy France as a Booke that excellently relateth the summe of the Ancients opinion touching religion out of whose writings the booke is as it were confirmed And with great approbation citeth these words out of it (27) Fatemur verum esse ad iustificationem hominis omnino requiri vt homo certo credas non tantum generaliter quòd propter Christum vere paenitentibus remittantur peccata sed quòd ipsi homini remissa sint propter christum per fidem ibid. Wee confesse it to be true that it is altogether required for the iustifying of a man that a man doe certainly belieue not onely generally that for Christ sinnes be forgiuen to them that be truely penitent but also that they be forgiuen to the man himselfe for Christ by faith Hee also alledgeth out of the Ratisbone booke these words (28) Vocamus fâ—â—m viuam motum â—paritus sanâ—â—â— quo vere poratentis â—riguntur ad Denum vere apprehendunt miserecordiam in Christ to premissâ—m vt â—am vere sentiant quod remissionem peccatorum reconeâ—liationem proptâ—r mâ—ritum christi gratuata Dei bonitate acceperunt c. Ibid. We calâ— a liuely faith a motion of the holy Ghost whereby they who truely repent are lifted vp to God and doe truely apprehend mercie promised in Christ that now they truely perceiue that they haue through the fieâ— goodnes of God receiued remission of sinnes and reconciliation for the merits of Christ and doe crye Abba Father And therevpon hee inferreth that rightly agreeabâ—y to the scriptures it is saide that this is the nature of a Iustifying Faith that it perceiue that feeling of Gods fauour which the holy Ghost worketh in vs. And further addeth that to obtaine Iustification (29) Adâ—â—â—tificationem consequendam requiritur talis fides 〈…〉 exâ—â—â—plo Aâ—raâ—â— ad promissionem Dei non 〈◊〉 per disâ—â—dentiam sed praeter spem in spem credat 〈◊〉 credenti in â—â—m qui siscitat Iesum a mortuis in putaturtim â—anc sidem ad iustificationem peccata nâ—n imputaturim Cassâ—nda ibid. p 13. Such a Faith is required whereby a man after the example of Abraham doth not doubt of the promise of God through distrust but aboue hope belieueth
saying Let vs distinguish what faith we owe to the History or Historicall sense what faith we owe to the vnderstanding or mysticall sense and which is a stedfast faith whether Historicall and temporall or spirituall and eternall Ferâ—â— a learned preaching Fryer vseth the tytle and maketh this faith to be the same with the popish vnformed faith for writing of the Centurions faith he faith (16) Non hic loquitur de hiâ—torica aut informi side sed de si lucia miserâ—cordie c. Comment in Ioh. 8. This is not spoken of an Historical or Vnformed faith but of a confidence of mercy to bee shewed through Christ SECT XI AS there is some difference betwixt vs our aduersaries touching the name so is there greater difference betwixt vs touching the thing Namely whether this hystoricall and dogmaticall faith be the selfe-same with Iustifying faith or whether it be a distinct kinde of it selfe differing from a iustifying faith Many of our aduersaries make them both one The (1) Annot. in Rom. 4.24 Sect. 9. Rhemists say that the Faith which was reputed for Iustice to Abraham was his beliefe of an Article reuealed vnto him by God that is to say his assent and credite giuen to Gods speeches And that iustice shall be reputed to vs by belieuing the articles oâ— Christs death and Resurrection not by any speciall faith And that the Catholicke Faith is that wherewith wee belieue the articles of the Faith which onely iustifieth And Bellarmine alleadgeth much to proue (2) Dâ—â—â—stifâ— lib. 1. cap. 6.7.8.9 that faith which iustifieth is neither Fiduâ—â—a nor Notiâ—â—a but onely an assent to the trueth of those things which God hath reuealed And in very truth the Papists must hold that either this faith iustifieth or none at all because they teach no better ordinary faith then this as appeareth by theyr treatises of faith (3) Tollet instruct sacerd lib. 4. cap. 1. Coster enchirid c. 4. de side initio But it may euidently appeare that this is not the faith which iustifieth vs. There is another faith aboue this and farre more excellent then this and much differing from this which doth iustifie vs alone none other but it I will declare the difference betwixt them that so you may perceiue that they bee not one and the same 1. First In Sect. 7. they differ in their nature For I proued before that by the iustifying faith a Christian doth apprehend and particularly applye to himselfe all the Promises of Gods mercies and of Christes merites Gods the pardon of his sinnes and the saluation of his soule But the Papists themselues acknowledge that this faith is of another nature onely an assent to things reuealed Compare that which I wrote before touching the nature of a true iustifying faith with that which the Papists teach to be the nature forme of this faith and you may see great difference 2. They differ in their essentiall degrees and therefore cannot be the same faith in speciâ— I knowe that magis and minus noÌ„ diuersificant speciem more and lesse doe not alter the kinde as the Logicians speak Yet the want of the true vnderstanding of that Axiâ—me and of applying it aright to the matter in question hath caused some papists to erre in confounding different kindes of faith It is true in accidentall but not in substantiall and essential degrees for there be degrees of both sortes There be accidentall degrees as degrees of quantitie quantitatis continue quantitatis discretae A great horse is of the same kind with a litle horse And the greatest number of the same species with the least There be also substantiall and essentiall degrees as appeareth in the faculties of the soule The sensitiuâ— facultie is a degree aboue the vegetatiue and the reasonable facultie another degree aboue the vnsensitiue These being substantiall and essentiall Degrees doe alter the kinde though not in the same indiuiduo yet in diuers So as that creature which hath an higher degree is of an other kinde then that which hath a lower degree Faith hath the like degrees Some be accidentall and respect the quantitie of Faith So there is (4) Math. 6.30 â— 26.14.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little faith or weake assurance And (5) Heb. 10.22 Rom. 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full assurance and strong faith And so faith is saide to be lesser and greater (6) Extensiue quando plura crâ—dibilâ—a cognoscuntur ereduntur explicite Intensiue quando credibilia clâ—â—ius cognoscuntur firmius seruentâ—â—â—teâ—entur Iâ—ra in Luc. 17.5 both extensiuely when more credible things are knowne and belieued expressely as may be seen in belieuers who know much And intensiuely when credible things are more clerely knowne and more firmely and feruently held There be also substantiall and essentiall degâ—ees of faith which respect the substance and forme the nature and naturall properties of it When one belieueth all that another doth and also more and that in an other mannâ— â— and forme So he that hath a iustifying faith belieueth all things that hee belieueth who hath an historicall or dogmaticall faith and that in the same manner Yet doth he belieue more also and after another manner He doth not only belieue that all things written in the scriptures be true but likewise belieueth that God will performe his generall promises in particular toward him for the pardon of his sinne and the saluation of his soule The one of thesâ— is credere Deo to giue credite to God the other is credere in Deum to belieue in God Augustine thus said of them (7) Si creditis in cum creditis eâ— Non autem contiâ—â—o qui credit eâ— credit in eum Nam demones credebant eâ— non credebant in cum In Ioh. 7. tract 29. If yee belieue in him ye giue credite to him But not alwayes he that giueth credit vnto him belieueth in him For the Diuels giue credite to him yet did not belieue in him Yea all papists do freely acknowledge a substeÌ„tiall differeÌ„ce betwixt these two in the very forme manner of belieuing And therfore some do make of them 2. seueral kindes of faith as before I proued Others say that there is no such degree aboue dogmaticall-faith which before I confuted And which here by the testimony of Augustine is conuinced 3. They differ in their obiects for the one respecteth the truth of God shewed in things reuealed the other respecteth the mercy and goodnes of God in Christ offered to penitent sinners Bernardinus de Senis (8) Ex parte cius quod creditur hoc est reâ— creditae accipitur differentâ—â— hoc mado Nam Deâ—s â—â—â—lulâ—â—ate fider tribus modes accipitur primo vt veritas 2. vt potestas 3. vt bomtas Secundum priâ—um modum credere Deo s per comparationem ad veritatem hoc est vâ—ra esse quae dâ—â—it 2. modo credere Deum c. De
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