Saints with your niceties and falsities any longer for thus you reason No historicall Faith hath any interest in the matter of Iustification But firmely to belieue the truth of Gods Word and specially the Gospell is historicall Faith Therefore firmely to belieue the truth of Gods Word and specially the Gospell hath no interest in the matter of Iustification Good Sir I deny your Maior which you thus endeuour to proue ab absurdo enumeratione partium No generall knowledge shall haue any stroke in the matter of Iustification All historicall Faith is a generall knowledge Therefore no historicall Faith hath any interest in the matter of iustification Proue your Minor which I denie telling you moreouer that firmely to consent to the truth of Gods Word in genere and the Gospell in Specie is not a Generall knowledge but a Speciall knowledge and therefore I argue Such a speciall knowledge of the Gospell is the beginning of Faith Iustifying Mat. 13.11 Ioh. 17.3 Mat. 16.17 But firmely to consent to the truth of Gods Word and the Gospell is such a speciall knowledge ex confesso Therfore firmely to consent to the truth of Gods Word and especially the Gospell is the beginning of Iustifying Faith I. D. If you were as farre from hood-winking your owne eyes as I am from blearing the eies of others you might easily perceiue that now I deale against our common aduersaries the Papists and ouerthrow the iustification of their Historicall Faith by the chiefest arguments which Protestants vse But you after the manner of those Gladiators called Andabatae nor see nor care whom or what you strike and so mildly affected are you towards mee that so you may make some probable shew of endammaging or disaduantaging mee you reck not though through my sides you reach and wound the best Diuines of our Church yea and the common truth which wee all maintaine Neither doe I vse such circumguagues nor wiredraw my arguments into such a length as you beare vs in hand but hauing nakedly and plainely defined what Historicall Faith is I proue by two reasons that Faith so defined doth not iustifie the first whereof is this because it is absurd that so generall a Knowledge should iustifie So that your Ferio Syllogisme deserues a Ferula and vtterly to bee cashed as being no creature of mine but an idle figment of your owne and the next in Celarent for so you forme it although indeed it bee also in Ferio the Minor proposition and Conclusion notwithstanding your generall notes being but particular enuntiations is the onely Syllogisme intended by mee and including my first argument The Maior whereof it seemes you grant saying nothing vnto it and the Minor only you deny which I cannot but wonder at seeing both the Minor and Conclusion are vniuersally vouched by all the Diuines of our side The Conclusion is that Historicall Faith iustifies not So saith Hyperius De fide Hom. iustificandi There is a certaine Historicall Faith whereby those things which are propounded in holy writ are simply beleeued but yet is not applyed vnto Christ and the matter of our Saluation Loco de Fide The Minor is that Historicall Faith is a generall Knowledge So sayth Kemnitius There is a certaine generall Faith which vsually is tearmed Historicall and againe Historicall Faith is a generall assent holding in generall that the promise of the Gospell is true And M. Perkins Ser. caus c. 36. A generall Faith whereby they giue assent vnto the Gospell Neither doe I know any one of our Diuines that either in the Conclusion or the Minor doth gainsay them So that by the iudgement of these men both consenting to Gods Word in generall and to the Gospell in speciall is not a Speciall but Generall Knowledge and if the Speciality of the Gospell being but a part of the whole Scripture did specify Faith it would follow thereupon that there are as many Speciall Faiths as there are seuerall Articles of the Creed which were vnreasonable to imagine For that Faith which assenteth vnto the Gospell is no other then that which assenteth vnto the rest of holy Scripture and although it may principally respect that part of diuine truth yet doth it not only respect it nor is limited thereunto as vnto the proper adequate obiect thereof but vniuersally extendeth it selfe vnto all supernaturall reuealed verities whatsoeuer As for that Faith which our Diuines call Speciall is to be vnderstood of Faith of Promises wherby the Saints apply and appropriate them vnto themselues particularly and indiuidually assuring themselues of their present iustification and future saluation And the ignorance hereof as I ween is the cause why you turne generall into speciall and write of this matter so wildly and confusedly This notwithstanding very peremptorily you pronounce that Historiall Faith is a speciall Knowledge and thereupon Syllogistically inferre that it is the Beginning of Iustifying Faith to what end I wot not well vnlesse it bee to proue that it doth iustify because as you conclude it is the beginning of that Faith But whatsoeuer your intent bee your argument I answer by distinguishing of the word Beginning For if you vnderstand thereby a Pre-requisite or Preparatiue vnto iustifying Faith you doe but fight with a shadow for in that sence I grant the Conclusion neither doth such a beginning of Iustifying Faith iustify If you meane thereby that it is Iustifying Faith inchoat and in a remisser degree then I deny your Maior and say that such a knowledge call it as you please generall or speciall is not the beginning of iustifying Faith If it were then Diuels and Reprobates hauing it should haue iustifying Faith which Gods Word attributes vnto the Elect onely Tit. 1.1 And if it bee true that Faith of person is the consummation of Iustifying Faith as in the former section you say it cannot bee that such a knowledge should bee the Beginning thereof vnlesse you will say that Accidents may passe from one Subiect to another which is against all Philosophy For Historicall Faith is in the Vnderstanding and Faith of Person is in the Will and therefore Faith of Story beginning in the Mind can haue no subsistence elsewhere and iustifying Faith being perfected in the Will cannot bee begunne in any other Subiect The passages quoted in the margent though you should rack them till they rent asunder yet will they not confesse what you alledge them for For how I pray you hang these things together To you it is giuen to know the mysteries of the Kingdome of heauen This is life euerlasting to know thee Flesh and Bloud hath not reuealed this vnto thee but my Father Ergo Such a knowledge is iustifying Faith begun This is too violent astraining of Scripture and as Volusian speaketh is not a sucking of milke but drawing of bloud from the dugs of the Church Ep. 1. ad Nic. 1. As for the Minor I haue already sufficiently demonstrated the falshood thereof only
the many excellent and heauenly graces wherewith the spirit of God beautifieth and enricheth the hearts of his Elect there is no one of more either necessity vnto saluation or importance for comfort and consolation then that of Iustifying Faith For as by the first Act of this faith our Iustification before God our peace with God our incorporation into the mysticall body of Christ Iesus our conuersion vnto God are first wrought and effected so by the consequent continued Acts of the same Fayth are wee being fallen dayly renewed and from both totall and finall falling away safely preserued and maintained This cōsidered me-thinkes no time can be better employed nor no paines more profitably taken then in the quest and enquiry of the true nature and definition of Iustifying Fayth And although I cannot deny but hee may haue fayth who cannot like a Logician define it and may haue the benefit of Iustification by it who cannot distinguinsh the nature of it yet this withall I boldly auerre that the ignorance hereof or a confused and indistinct apprehension of it disableth vs both from giuing and taking direct and euident comfort from it whereas a cleare and distinct knowledge thereof is able to satisfie and replenish with comfort any distressed or afflicted conscience For this cause haue I vndertaken so briefly and perspicuously as I can to set downe my opinion of the definition of Fayth perswading my selfe I doe not endeauouring at leastwise not to swarue from the wholesome doctrine of Christ and Gods word From the writings and doctrine of most learned and worthy Diuines peraduenture it doth and indeed it doth vary to whom although as farre farre inferior I owe all respect reuerence yet being Gods freeman I cannot endure to bee mans bond-man and sweare to all they say One Paphnutius sometime in the matter of Priests marriage preuailed against a whole Counsell of most learned and godly Bishops Socrat. l. 1. c. 8. and young Elihu may speake more oportunely pertinently then they that are much his Ancients Therefore as Nisus sayth in Virgill Neque hac nostris spectentur ab annis Aeneid l. 9. looke not how greene or how gray his head be that speaketh but let the touch of truth try all and what by it shall appeare to be base and counterfait refuse and reiect that which shall be found true and sound approue and embrace And that preiudice too strongly possesse thee not take my protestation that I neuer haue entertained this opinion rashly and inconsiderately but vpon mature aduise and deliberation nor broach it vpon a preposterous humour of nouelty or ambition to build vp mine owne credit existimation by the ruine and disparagement of so great Diuines for this were Subulâ leonem excipere to encounter a Lion with a bodkin as it is in the Prouerbe but vpon a sincere affection and desire to minister solid and found consolation to despayring and perplexed minds which as after shall appeare vpon this foundation may most firmely be raised And now trusting what I say shall be weighed in the ballance not of preiudice but vpright iudgement I leaue to preface any farther and come directly to the purprose Because I purpose not to raise my building very high I meane not to lay my foundation very deepe therefore neither will I play the Phylologer in shewing the diuers vses and acceptations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fides id est Faith or quote Ciceros Fiat quod dictum est or St. Augustines Fac quod dicis Offic. l. 1. to doe as a man sayes for the notation of Faith neither will I play the Phylosopher in discoursing of Physicall or Morall or Ciuill Faith wherein it were easie to wast much oile and paper nor lastly will I speake of that Theologicall Faith called Miraculous either in Agent or Patient which I take to bee none other then a diuine instinct for the working of a Miracle For albeit they who at the last day shall say Lord in thy name haue we not cast out Diuels may seeme to haue trusted in Miraculous Faith for Iustification Mat. 7.22.23 and acknowledgement of Christ yet notwithstanding neuer any controuersie about it hath exercised the Church of God To deferre your expectations therefore no farther three Faiths there seeme to be which lay claime and title to the priuiledge of justification giue me leaue to distinguish and denominate them according to their Obiects neither be offended if I handle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and giue new termes to old matters The first is Fides Historiae Historicall Faith which is an Assent of the mind vnto the truth of Gods word and specially the Gospell And this Faith whether it be according to the distinction of the Scoolemen Acquisite gotten by much hearing and experience without illumination or infused and reuealed by the spirit of illumination it hath no interest in the matter of Iustification For besides that it is absurd that so generall a Knowledge should iustify Acquisit Faith the Diuels haue according to that of St Iames Iam. 2. 19. The Diuels beleeue tremble Infused faith the Reprobates may haue as Balaam Iudas Magus Now the Scripture is plaine that justifying faith is propper and peculiar vnto the Elect and therefore Historicall faith cannot justifie The second is Fides Promissionum Faith of promises which is a Perswasion or Assurance that the promises of God made in Christ to wit Iustification Remission of sinnes Adoption Regeneration and finally Election it selfe and eternall Saluation doe particularly pertaine to me and are mine Now this although I deny not but in Scripture it is called faith and that euery Saint of God both may and ought to haue this particular perswasion and Assurance yet this I confidently deny that this perswasion is that which justifies a man before God and my reasons are these 1. If this were justifying Faith then whosoeuer liues and dyes without this particular Assurance he cannot be saued Heb. 11.6 Without faith it is impossible to please God But a man may be saued without it I instance in those our Brethren of Germanie who hold that faith may finally and totally fall away and consequently that there can be no certainty of Saluation whom yet the Church of God calleth and counteth brethren and it were vncharitable to censure of them otherwise Therefore or at leastwise probably Faith is not an Assurance 2. That which is in time after Iustifying Faith cannot be that faith This is vndeniable But this particular knowledge is in time after faith This I proue out of 1. Ioh. 5.13 These things haue I written vnto you that beleeue in the name of the Sonne of God that ye may know that ye haue eternall life Behold Beleeuing goes before and Knowledge comes after as for that which followeth in the same verse and that yee may beleeue I interpret it of Perseuerance growth in Faith Howsoeuer beleeuing Knowing are distinguished and
vs see what you reioyne hereunto First you say I beg the matter in Question What matter that Historicall Faith is a generall knowledge but neither is that the matter now in Question neither doe I any way beg it For in this Syllogisme the Question is whether Historicall Faith doe iustify of your Question there appeares nor palme nor footstep which yet in the former section against your negatiue I haue proued to bee most true That which you adde if it bee not senselesse is contrary both to your selfe and vnto reason For saying that Historicall Faith is proper and speciall vnto the Elect in the beginning of their iustifying Faith you plainely distinguish it from iustifying Faith which is contrary to what you haue elsewhere said If you still confound them and make Historicall Faith the beginning of Iustifying Faith it is as if you should say the beginning of iustifying Faith is speciall and peculiar vnto the Elect in the beginning of their iustifying Faith which is altogether witlesse and senselesse Lastly to say that Historicall Faith which before was Generall and common as soone as it is conioyned with application and Resting on Christ becomes speciall and peculiar is vtterly void of reason For as Grace superadded vnto Nature in the Elect makes not Nature speciall and peculiar vnto them but that still it remaines common vnto all men so also Historicall Faith by accession of Iustifying Faith or Affiance changeth not its nature and becomes Speciall but as it was euermore continues Generall Generall I say both Obiectiuely as stretching it selfe vnto all supernaturall reuealed verities and Subiectiuely not being appropriated vnto the Elect onely but commonly incident vnto others also Secondly you deny the Minor telling mee plainely that it is ridiculous yea blasphemous to say that Diuels haue Faith or that euer Balaam Iudas or Magus had Faith If I should now temper my inke with some sharper ingredient and in the zeale of my affection say vnto you as the Angell sometime said vnto Satan Iude 9. The Lord rebuke thee it were no more then here you iustly deserue For it is not holy and learned men alone which yet were too impudent but euen the spirit of Wisdome and truth himselfe whom I tremble to speake it you charge with ridiculousnes and blasphemie For doth not the Holy Ghost by Saint Iames in expresse tearmes say The Diuels belieue and tremble and by Saint Luke Then Simon himselfe also belieued Iam. 2.19 Act. 8.13 and did not Balaam prophecying of Christ and Iudas preaching Christ assent vnto those truths wherewith they were illuminated And what Orthodoxe Diuine is there ancient or moderne who falling vpon this question doth not acknowledge that Diuels and Reprobates doe Historically belieue De vnico Bapt. cont Petil. c. 10. Saint Augustine is bold and compareth the Faith of Diuels confessing Christ Wee know thee who thou art euen the Sonne of God with that memorable confession of Peter Thou art the Christ the Sonne of the liuing God This confession saith hee was fruitfull vnto Peter but pernicious vnto the Diuels yet in both not false but true not to bee denied but acknowledged not to bee detested but approued And a little after hauing vouched that of Saint Iames the Diuels belieue and tremble and compared therewith the Faith of those who belieue the truth of God but liue wickedly Behold saith hee Wee haue found out of the Church not onely certaine men but Diuels also confessing the same Faith of one God yet both confirmed by the Apostles rather then denied Of the same iudgement are our latter writers That Faith is attributed to Simon Magus Inst lib. 3. ca. 2. §. 10. saith Caluin We vnderstand not with some that hee fained in words a Faith which was not in his heart but thinke rather that being ouercome by the Maiesty of the Gospell hee did in a sort belieue and acknowledge Christ to be the Author of Life and Saluation Simon saith Beza In Act. 8.13 On the Creed Ans to Rhem. T. in Iam. 2.6 belieued with Historicall Faith Historicall Faith saith Perkins is in the Diuell and his Angels Such a Faith saith Fulke as is in Diuels namely an acknowledging that there is one God and so likewise of all the rest of the Articles of Faith to bee true without trust or confidence in God Finally the whole Church of Auspurg Whereas Saint Iames saith Harm Confess the Diuels belieue and tremble hee speaketh of an Historicall Faith Now this Faith doth not iustifie for the Diuels and the wicked are cunning in the History Which last words I would wish you to note and obserue For if Historicall Faith bee no other then an assent of the Mind vnto the truth of Gods Word then Diuels and Reprobates so assenting yea being cunning in the Story must needs haue Historicall Faith Adde hereunto that if they doe not so much as Historically belieue then the sinnes which they commit against the Gospell are onely sinnes of ignorance and not against knowledge neither can they offend of malice or fall into that vnpardonable sinne which is against the Holy Ghost Mat. 12.32 Neither lastly can any bee said to haue made shipwracke of Faith which yet the Scripture saith some haue done 1 Tim. 1.19 vnlesse perhaps you will say a man may make shipwracke of that which hee neuer had So that now if I haue spoken ridiculously and blasphemously as you say you see what Schoolemasters haue deceiued me and vpon what reasons I haue been drawne into this folly and impiety or rather the world sees what folly it is in you thus against all reason to impute blasphemy and ridiculousnesse vnto the truth of God and the most glorious preachers and defenders thereof Yet Caluin you say telleth mee it is ridiculous to say that Diuels haue Faith and it is plaine that this whole disputation Iam. 2. is not about Faith But is it possible that Caluin should striue against the torrent of so maine authority or like the Philosopher of whom Aristotle speaketh forget his owne voice and vnsay that which he had formerly said Certainly if you wil giue him leaue to bee the interpreter of his owne meaning you shall find hee doth not For when hee denieth that Diuels haue Faith and that Saint Iames there disputeth of Faith hee vnderstandeth not Faith indefinitely but particularly iustifying Faith This is euident by his annotation on the twentieth verse In Iam. 2.20 Here saith hee is no disputation of the cause of Iustification whereby what other can hee meane then Iustifying Faith And when hee saith the dispute is not about Faith hee addeth forthwith but of a vulgar knowledge which conioyneth a man to God no more then the sight of the Sunne lifts him to Heauen Now what is that Faith which vnites vs vnto God but onely Iustifying Faith and what is this vulgar knowledge other then Historicall Faith by which the eye of the mind sees diuine truth as
Ergo Faith goes before Remission But Assurance as wee haue shewed followes after Remission Ergo it is not Faith But you will follow the ordinary translation I giue you good leaue for I take it to bee the truest yet from thence also thus I argue The Palsie man belieued yet was not assured his sinnes were forgiuen him till Christ told him so much for otherwise what needed Christ to tell him what hee knew already Ergo Assurance is not Faith Treatise That from whence followes a blasphemous absurditie cannot bee a truth for from truth nought but truth can bee concluded But from this that Faith is Assurance such an absurditie doth follow What is that That God commands to Belieue an vntruth and to bee assured of that which neuer shall bee For God being truth cannot command falshood to bee taken for truth Neither tell mee here of who art thou that disputest with God For this is a ruled case in Diuinity God cannot doe things which imply contradiction and therefore not make vntruth to bee truth or knowledge errour Now that this absurdity followes from thence thus I demonstrate God commands the Reprobate to belieue for for vnbeliefe the world shall bee condemned But no condemnation but for breach of a commandement for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore they are commanded to Belieue I aske you then what it is to belieue You will say to know to bee assured Therefore God commands the Reprobates to know and to bee assured But this is a blasphemous absurdity therefore is your opinion absurd which infers it N. B. Two things in this argument are betweene vs to be discussed First whether it bee a blasphemous absurdity to hold that God commandeth a reprobate to belieue that hee shall bee saued You affirme it I deny it Secondly whether in this point God commandeth a Reprobate to belieue an vntruth when hee commandeth a reprobate to belieue and hee shall be saued You affirme it I deny it I. D. That it is a blasphemous absurdity to say that God commands Reprobates to know and to bee assured that they are already iustified and shall bee saued I haue indeed affirmed and I thinke haue also sufficiently confirmed But that God should commaund a Reprobate to belieue an vntruth if hee command him to belieue and hee shall bee saued I neuer yet affirmed What then This that He should command him to belieue an vntruth if hee command him to belieue that hee is iustified and shall bee saued A small difference will you say betweene And and That So was there betwixt Shibboleth and Sibboleth Iude. 12.6 yet enough to discerne an enemy from a friend For this proposition Belieue and thou shalt bee saued is Hypotheticall and Conditionall as if it were said in other tearmes If thou belieue thou shalt bee saued But this Belieue and assure thy selfe that thou shalt bee saued is Categoricall and Absolute excluding all Condition Now that God commands all both Elect and Reprobate to Belieue in the Lord Iesus and promises vnto them Iustification and Saluation conditionally if they Belieue I grant but that hee commands the Reprobate absolutely to know and assure himselfe that hee is already iustified and shall hereafter bee saued and glorified I constantly deny Which yet your opinion that Faith is an Assurance necessarily infers and therefore cannot bee true This matter being thus cleared let vs now bring your answers to the ballance and weigh them N. B. First therefore I answer Mat. 16.15.16 God cammandeth all men to Belieue the Gospell to bee saued and therefore the Reprobates If you demaund why hee commandeth them to belieue that which neuer shall be I answer So it pleased him So answereth Iesus Christ the Sonne of God Math. 11. v. 26. Now goe Master Downe and dispute with Iesus Christ and tell him that his Father deliuereth a blsphemous absurdity Search not too farre into the counsels of God lest you bee ouerwhelmed of his Maiesty reuerence his doctrine if you cannot vnderstand it for who is able to search out the reason of his wayes and counsels Rom. 11. seeing they bee like a great deep I. D. No Master Baxter it is not for dust and ashes to contend with the Creator of all things nor for base clay to enter disputation with so glorious a Maiestie Whatsoeuer that eternall truth speaketh I reuerence and adore and dare not presume to search a higher reason of his actions then his will knowing full well that his will is the prime rule and cause of Iustice and therefore that it is both folly to seeke a former then the first and impiety to subiect Gods will vnto some extrinsecall director But yet with you who as I take it are made of no better moulds then my selfe and are not exempted from those humane infirmities whereunto the rest of your brethren are subiect I hope I may bee bold to enter argument and to hold disputation as in other matters so touching this present question also To you therefore this I say that God doth indeed command the reprobate to belieue vnto saluation and yet neuer shall he belieue nor bee saued The cause hereof I know to bee Gods will and am content with all lowlinesse and humility to say with Christ Mat. 11.26 Euen so O Father because thy good pleasure was such But what is this to our purpose For it is one thing to command a Reprobate to belieue the Gospell another thing to command him to know and assure himselfe that hee is already iustified and shall bee saued for to Belieue the Gospell is to assent vnto an infallible truth but to bee perswaded of the other is to yeeld to that which neither is nor euer shall bee true You should therefore euidently demonstrate out of the Scriptures that God commands a Reprobate so to bee assured and perswaded and then if I rested not satisfied with Gods reuealed will you might iustly bid mee goe and dispute with Christ and forbid to search into the counsels of God lest I be ouerwhelmed with his Maiesty But if in Gods booke you cannot shew it I hold it a humane fancy rather then a diuine truth and therefore though I may not curiously prie into the secrets of God yet may I freely trie and examine the ground of mens opinions N. B. Againe it is an vntruth that God commandeth when he biddeth a Reprobate to belieue and hee shall bee saued For if hee could belieue he should then be saued without doubt Ioh. 11. That hee cannot belieue the reason is Christ hath not washed him Io. 13.8 neither hath opened his heart to belieue So that if hee could haue belieued hee should haue this doctrine effectuall vnto him to saluation That he therefore could not belieue is not to bee imputed to the falsity of the doctrine but to the hardnesse of his owne heart I. D. The commandement of God is absolute Belieue the promise of Saluation is conditionall if we Belieue That the Promise
definition this Relying vpon Christ is Iustifying Faith but that this Resting vpon Christ is vnto Faith as the fruite is to the tree proue it sufficiently and in Gods Name take the victory But you must not thinke that affirming is prouing or facing arguing and very meanely doe you conceiue of your Readers iudgement if you thinke that your weake asseuerations can more preuaile with them then the strength of my reasons For if by Rest you vnderstand as you should not Quiet and peace of Conscience which I confesse is not complete without Assurance but that Affiance by which wee stay our selues vpon Christ accepting him to bee our Mediator in such sort as is aboue described I haue both plainely and soundly demonstrated that Faith is such a Rest and such a Rest Faith and not the fruite of Faith N. B. And to be plaine with you when you say Iustifying Faith is not a Knowledge or an Assurance Tom. 3. de Iustif ca. 7. you speake pure Bellarmine as appeareth in his Booke de iustificatione I pray you therefore though you mislike M. Perkins turne not pure Papist I. D. And to bee plaine with you also if your kind of reasoning may passe for currant when you say Iustifying Faith is not a Rest or Affiance you speake pure Bellarmine Cap. 5.6.9 for in the same Booke by you quoted as hee denieth Faith to bee Assurance so hee denieth it also to be Affiance I pray you therefore though you mislike my Definition yet turne not pure Papist But Master Baxter you mistake the matter very much if you thinke all is Popish or erronious whatsoeuer either a member of the Church of Rome or the whole Church of Rome holdeth for by this rule wee should with the Arrians of Poleland renounce the very Faith of the Trinity as a branch of Antichrists Religion of whom it is reported that therefore and for this reason specially they hold the Pope to bee the misticall beast spoken of in the Reuelation and his triple Crowne a visible marke thereof because hee maintaineth the doctrine of the Trinity As therefore erewhile you said vnto mee Let vs not be bound to defend the errors of our Brethren so say I now vnto you Let vs not bee bound to reiect the truths of our aduersaries For truth is Gods wheresoeuer it bee found though it were in the mouth of him who is the father of lies and if Ticonius the Donatist speake with better reason then Cyprian an orthodox father Retract lib. 2. ca. 18. S. Augustin will not sticke therein to preferre the Hereticke before him that is Catholike But notwithstanding all this I would haue you to know that all the agreement betweene mee and Bellarmine is onely in this what Faith is not for in question what it is we differ the whole heauen one from another he defining it by Assent vnto diuine truths I by Affiance on the person of Christ N. B. Now Master Downe to make an end and returne to my other affaires from whence you haue vnkindly drawne mee I pray you read a few Positions to the which oppose what you can I. D. What your affaires are I am not well acquainted withall but what they should bee I wot full well Among the rest maintenance of Gods truth and conuincing of contrary errors are both by the rule of Christianity in generall and the office of the Ministry which you haue taken vpon you in particular required of you Wherein if you bee sure that all this while you haue beene employed you discredit your action exceedingly when you say you are vnkindly drawne from your other affaires vnto it Plut. Apophth Remember you not what the woman replied vnto Philip of Macedon denying to heare her sute because he was not at leisure Hast thou not quoth shee leisure to bee a King So say I vnto you either doe the worke if you will bee a Minister of Christs Gospell or else bee no Minister if you bee vnwilling to doe the worke To what end you should offer vnto me these Positions following requiring mee to oppose what I can against them I cannot well coniecture for what stuffe haue you here brought vs besides that which either is already sufficiently answered or whereof there is no question at all betwixt vs And therefore I see no cause why I should vouchsafe to bestow any time or labour about them Neuertheles to satisfy your request a word or two touching them N. B. True Iustifying Faith defined 1. Iustifying Faith is an assured knowledge or knowing assurance by the which euery one of the elected relieth vpon the Promises of the mercy of God in Christ Iesus firmely holding that Christ and eternall life together with all the merits of Christ are giuen to him to righteousnesse and eternall saluation Fides vnica indiuidua specie Haec Fides differt numero gradu 2. There is but one onely speciall iustifying Faith 3. This Faith differeth in number and degree 4. It is manifest there bee so many seuerall Faiths in number as there bee seuerall persons elected 5. One man is not saued by another mans Faith Mat. 26.74.75 17.17 Mat. 9.24 6. This Faith differeth in degrees small in one man and mighty in another Mat. 13.23 14.31 Act. 2.8 ca. 4. Mat. 15.28 Fides imperfecta Ad resistendum tamen diabolo sufficiens quare 7. The greatest Faith in this life is imperfect 1 Cor. 13.9 12. 8. Though it bee small and infirme yet it is sufficient to resist the Diuell by reason of the prayers and promises of Christ. 2 Cor. 5.1 Esa 53.11 Causa efficiens material 9. This Knowledge or Faith for they bee conuertible Ioh. 17.3 passeth all vnderstanding Eph. 3.14 c. 10. The Efficient cause of this Faith is the Spirit of God 11. The instrumentall ordinary cause is the preaching sincerely of the Word of God 12. God may worke extraordinarily Faith in the Elect without preaching by his Spirit Obiectum Fidei in genere specie 13. The obiect of Faith in generality is the whole Word of God in speciality the promises of God in Christ and his Merits 14. The formall cause is a confident relation to all the Word of God and certainty of saluation Formalis 15. The finall cause subordinate Finis subordinatus summus is the saluation of the Elect the chiefest end is the celebration of the mercy and iustice of God 16. The effects are concerning God our selues Effecta our neighbour God in truly seruing him our selues in wholy resting vpon him our neighbour in truly louing him 17. The subiect where Faith resteth is the heart Subiectum in quo residet Fides Adiuncta duo the vnderstanding and the will of man 18. The properties are two first that Faith bee aliue and not dead secondly that it bee perpetuall I. D. The first the thirteenth and the foureteenth I wholly and absolutely deny hauing fully
issue and euent all which if one dead flie bee sufficient to corrupt a whole Alabaster of sweet ointmēt Eccles 10.1 as the wiseman saith must needs be more then enough to discredit one poore and simple Sermon As touching the Matter you know that so much thereof as concernes the point in question is euery way parallell and agreeing vnto the writing I sent you and therfore if as you say it haue bent it selfe against the truth of God loe here is Rhodes according to the Prouerbe Aesop let vs see your leap shew it in this and it shall be granted you in that also Otherwise being so foullie ouerseene in charging a written tract whereof you haue taken so long aduisement and deliberation you will hardly bee belieued in accusing a transient speech which might happily bee past your eares before your vnderstanding had leasure to apprehend it As for the Manner it cannot lightly be more absurd then is your manner of quarrelling at it For if it be so stuft with quirks elenchs sophismes and subtleties how is it that by by you call in contempt a sillie Sermon And if it containe such new coined strange vncouth and singular definitions diuisions or distinctions as Apollo himselfe could by no meanes vnderstand how come you to know that they are Callida mendacia craftie vntruths vnderstanding so readily what Apollo himselfe by no means could Surely M. Baxter it was somewhat vnseasonable while you were chalenging me for I know not what Sophismes and Subtleties thus to entangle your selfe in these labyrinths and mazes of contradiction But in truth you play right Senecas Harpaste with mee and as she being blind herselfe Sen. ep 50. euer complained of the darkenesse of the house so you wanting either wit or will to vnderstand tell me that I walke without fire in the darke and impute Obscurity vnto my preaching A vice from which I haue euer beene abhorring as they know well who are mine ordinary Auditors or haue had experience of my courses For as in iudgement I haue alwayes esteemed Perspicuity a principall vertue in Oratory vtterly disliking the vanity and affectation of those men who with Antony desire rather to bee admired then vnderstood Sueton. Aug. c. 86. so haue I continually endeuoured to frame my practice vnto this iudgement thinking that then I haue vsed best eloquence whē I haue spoken with the greatest euidence If therefore as Austin saith I point you out with my finger the old or new moone or some starre not so cleare which you would gladly see De doct Christ Prolog and your sight be so weake that it cannot reach so far as my finger you haue no reason to be offended with me You should rather pray God to vouchsafe vnto you the eye salue of his spirit that you may see I can but lend you my finger Reu. 3.18 sight I cannot giue you Now for the issue and euent you say that like a potion of Mandrake it hath cast vpon you the spirit of slumber and like a Lion hath rent in sunder the blessed vnion of holy Piety that is in other termes hath bred in you at once both a Lethargie and frenzie which is very neere a-kin vnto that wittie speech of the Apothecaries wife that Pepper is hot in working and cold in operation But tell me M. Baxter in plaine sadnesse hath that Sermon indeed so shaken the well affected minds of many that now they scarce know by what meanes they shall be saued For it seemeth strange to me that one sole and fillie Sermon should shake the minds of so many and those so well affected too and that in so important a case as the meanes of saluation If your meaning be as I guesse it is that opposing the vulgar definition of Faith and defining otherwise then formerly they conceiued of it doubts and disputes haue growne thereupon and consequently the interruption of your peace and the vnion of Piety I answer first that necessary doctrines must not bee suppressed nor studious minds depriued of wholesome instructions because of some inconueniences which may happen to follow For as Augustin sayth if vpon the publishing of truth offence be taken De lib. ar◠it is better to giue way to such offence then that truth be abandoned Secondly all the doubt and dispute that can grow vpon that Sermon is no other then this of two definitions whether is the better which I suppose is not to call in question the meanes of saluation And surely if euery difference in the Logicall handling of a point in Diuinity were the renting in sunder of the vnion of piety there is no Diuine but playes the Lion and deserues the same aspersion you cast vpon mee Lastly better is doubting of truth then resolution in error for doubting stirs vp seeking and seeking hath the promise of finding Mat. 7.7 and diuers I know vnto whom this promise euen in this particular hath graciously beene performed to the full satisfaction of their minds and the vnspeakable comfort of their conscience which comfort of conscience if you vnderstand by the spirit of slumber you doe no lesse then blaspheme vnlesse you can shew that it is grounded vpon error which I know you can neuer doe N. B. Well sith so it pleased you to trie your wit and follow your will that vpon a sole confident opinion of your sound arguments you haue bidden battell to all the learned men of Christendome bitten famous Melancthon honorable P. Martyr blessed Caluin renouned Beza thrice honorable Grynaeus and Polanus snapt snarled at glorious Whitaker and excellent Perkins whom as you say you droue so hard to the wall with your sudden arguments that hee knew not what to answer yea all Fathers and writers both old and new for these Theocr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1600. yeeres Sith I say you would needs come barefoot to these mountaines giue leaue I pray you to mee one of the least but the most offended in the absence of the rest for the glory of God and the satisfying of our people to sift your arguments as you haue layd them downe in writing and shape you an answer for the desence of Iustifying Faith till you grasple with other most learned mens writings which shortly you shall receiue Wherein if your errors be spied it was your fault so confidently to deliuer in writing vnder your hand such absurdities praying you to remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dinoloch apud Hesych who spits in an Ants nest shall haue sore lips I. D. De Anim. l. 3. cap. 3. It is not in our power saith the Philosopher to entertaine what opinion we please neither doth the mind chuse whether it will assent vnto the truth of a conclusion yea or no but simply and of the necessity of its nature yeelds to that part of the contradiction whereunto by force of syllogisme it is determined If therefore the arguments which I haue vsed in this
of the Doctrine whether you meane thereby either this Doctrine that God commands him to belieue or this that it is absurd hee should command him to bee assured I confesse indeed that neither is the cause why the Reprobate cannot belieue but that either of them is false you shall neuer bee able to shew and I haue sufficiently proued the contrary N. B. Ex. 14.4 Rom. 9. If you aske who hath hardned him I answer God who hath power ouer the vessels of his owne making to shew his Iustice or mercy vpon them as pleaseth his diuine Maiesty If you will demand the cause why God would not giue him a fleshly heart to belieue Ioh. 12.39.40 I answer I know not Est enim aliqua docta ignorantia there is a certaine learned ignorance as well teacheth Master Caluin neither can our shallow wits search out the cause of his doings But this I know that it is so and the cause thereof principally to be his good pleasure To conclude therefore this point this Doctrine bringeth no blasphemous absurdity as you impurely and impiously affirme neither is the Doctrine false or implieth contradictories though our blind natures cannot vnderstand the things that bee of God Of this matter and argument let these places bee well weighed and by you either answered or reuerenced Rom. 11.23 Gal. 3.22 Act. 13.48 2 Thess 3.2 Mat. 13.11 Prou. 16.4 Rom. 9 1â— 19 20. and from henceforth leaue off to greeue the Spirit of God wherewith the elect are sealed vnto the day of Redemption I. D. This is right that Sophysticall place which Aristotle in his Topicks calleth Apagogen Lib. 2. c. 5. See Muret. var. lect l. 7. c. 10. that is Abduction For whereas I goe about to proue that God commandeth not a Reprobate to bee assured because so doing hee should command him to belieue a manifest falshood which implieth contradiction and affirmeth errour to bee truth you not knowing what answer to make vnto the argument deriue the attention of the Reader another way and runne out into the common place of Gods secret counsels and the cause of Induration and the Reprobates inability to belieue discoursing too and fro of these things at pleasure hauing no other reason for so doing but onely because in my argument you read the word Reprobate and that I told you in this point you had no iust cause to say vnto mee as in our priuate conference you did who art thou that disputeth with God And yet as if all the while you had been in the very bowels of the cause and had not wandred so much as a haires breadth from it you conclude very soberly and sadly Therefore this Doctrine bringeth no absurdity neither is false nor implyeth contradiction But faine would I know what the Premisses are whereupon you inferre this Therefore or whether by the rules of your Logicke you may conclude without them Vnlesse this bee the sequele I know not what to make of it Our shallow wits cannot search out the cause of Gods works Ergo wee may not thinke it absurd that God shoulâ— command a Reprobate to belieue and assure himselfe of that which neither is nor neuer shall be true Vaine man proue once that God commandeth so and I will presently grant it is not absurd to thinke so Why dispute you so earnestly of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why it is when I flatly deny the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is And why doe you thus alwayes grate vpon the Conclusions and make so little reckoning to answer the proofes I bring for it Well not to wrestle with words any longer nor so fruitlesly to beate the aire because you thinke like the Cuttle-Fish to escape the net by casting about you a filthy inke of foule speeches telling me I speak impurely impiously and charging me with Presumption and Curiosity for inquiring into the Counsels of God giue mee leaue by distinguishing matters to cleare the water which you wittingly and purposely haue pudled and withall to let the Reader see how basely and cowardly you seeke out starting holes to shift your selfe aside from my arguments rather then Schollerly to answer them by some conuenient solutions Consider therefore I pray you these few Positions 1. The secret Counsels of God are those matters which hee hath treasured vp in the closet of his owne knowledge and doth not disclose vnto mankind but what truth soeuer it hath pleased him in wisdome to reueale vnto vs and hath registred in his Word is not to bee esteemed nor taken for a secret 2. As to search into the hidden and secret Counsels of God is damnable Presumption so not to search and inquire into his reuealed will is damnable Negligence For as Moyses saith The secret things belong vnto the Lord our God Deut. 29.29 but the things reuealed vnto vs and our children for euer De vocat Gent. l. 1. c. 7. Whereupon Prosper The things which God would haue hidden must not be searched and the things which hee hath made manifest must not bee neglected lest in them we be found vnlawfully curious and in these damnably vngratefull 3. They therefore that painfully and diligently trauell to find out such truths as are either expressed or infolded in the written word are not to bee tearmed Curious but Studious So distinguisheth Saint Augustin Although both De vâ—il credendi ca. 9. saith hee bee carried with a great desire of knowing yet the curious man inquireth those things which nothing concerne him and the Studious man contrarily inquireth those things which doe pertaine vnto him 4. This is a reuealed truth that There is no contradiction in God and that Hee cannot doe those things which imply contradiction 2 Cor. 1.17.18.19.20 Heb. 6.18 or are repugnant vnto the nature and definition of a thing For in God as saith S. Paul there is not yea and nay but yea and Amen neither is it possible that hee should lie or deny himselfe and it is rather impotency then Power so to bee able to doe whereas contrarily De Trin. l. 15. c. 14. as elegantly Saint Augustin saith Powerfully hath hee not power to doe this neither is it infirmity but firmity because that truth cannot bee false 5. These two Propositions are contradictory The Reprobate is iustified The Reprobate is not iustified and The Reprobate shall bee saued The Reprobate shall not bee saued God therefore cannot make that they should be true at once For as Saint Augustin saith Contrà Faustum Man l. 26. c. 5. Whosoeuer saith if God bee omnipotent let him make that those things which haue been haue not been sees not that he faith if God be omnipotent let him make that those things which are true in that they are true be false 6. One part of the Contradiction is necessarily false namely this The Reprobate is iustified Rom. 8.30 The Reprobate shall bee saued for they onely who are Predestinated vnto life are as Saint Paul
saith effectually called and they onely who are effectually called are iustified and shall bee glorified And if it were possible that they should bee saued then were there change in the vnchangeable decree of God which hath finally reiected them which is impossible 7. Hee that commands a Reprobate that is not iustified and shall neuer bee saued to belieue that hee is iustified and shall be saued implieth a Contradiction therein and makes Falshood to bee Truth and Faith errour For according to that infallible maxime Falshood is not vnder Faith and therefore if the Obiect bee Falshood it is not Faith which apprehendeth it for true if it bee Faith Falshood is not the Obiect thereof So that hee which commands that false Proposition to bee belieued makes that to bee Faith which cannot beare the definition of Faith and that to bee the Obiect which is not the Obiect thereof that is as I said makes Faith to bee error and Falshood Truth which are contradictories 8. God therefore neither doth nor can so command neither is it impure or impious to affirme so much being in the Word of God so manifestly reuealed Impious rather and blasphemous is it to say the contrary for it imputes impotency and weaknes vnto God making him to say Yea and Nay and to auouch that for truth which is euidently false 9. But this opinion that Faith is an Assurance infers this blasphemous absurdity For as I haue shewed God cōmands all men euen Reprobates to belieue now to belieue as you say is to bee assured of iustification and Saluation Ergo God commands the Reprobate to be assured of his Iustification and Saluation which is absurd 10. Absurd therefore is that opinion that Faith is Assurance which infers it For from truth no absurdity or blasphemie but onely truth can follow These few Positions I pray thee Gentle Reader consider diligently and compare Master Baxters reply with them and then bee iudge whether hee paint not gourds as it is in the Prouerbe and talke cleane beside the purpose Those places of Scripture which you desire may bee well waighed and then by mee either answered or reuerenced I haue according to your desire duly examined and doe from my heart adore them as being the words of the Eternall Verity and this answer doe I giue vnto them that not one of them touches the question in debate betwixt vs. Rom. 11.23 The first telleth vs that the Iewes if they persist not in infidelity shall againe by the power of God bee ingrafted Gal. 3.22 the second that the Scripture hath concluded all vnder sinne that the promise by the Faith of Iesus Christ might bee giuen to them that Belieue both which argue against your selfe that Faith is the condition of the Promise the third saith that as many as were ordained vnto eternall life belieued Act. 13.48 2. Thess 3.2 Mat. 13.11 the fourth that euery man hath not Faith the fift that to know the mysteries of the kingdome of Heauen is giuen to some and denied to other some by which three it is cleere that Reprobates doe not belieue Prou. 16.4 Rom. 9.18.19.20 but the Elect onely the sixt affirmeth that God made the wicked for the euill day the last that God sheweth mercy vpon whome hee will and hardneth also whome he will and that in this point there is no disputing with God intimating therein that there is both an Election and Reprobation and that both depend vpon the good pleasure of God But not one of them proueth that God commandeth a Reprobate to assure himselfe of his present iustification and future Saluation which is the matter in question and therefore I hope I may notwithstanding them all freely conclude that as God cannot command to doe that which is vniust because hee is iustice it selfe so he cannot command to belieue that which is vntrue because hee is truth it selfe Neither doe I I trust so concluding grieue the Spirit of God although perhaps therein I greeue your stubborne spirit which hath I feare me throughout this reply too much rebelled against the light and therefore take heed lest you your selfe greeue the Spirit of God Eph. 4.30 wherewith the elect are sealed vnto the day of Redemption Treatise Arg. 6. That which the wicked may haue cannot bee iustifying Faith for it is The Faith of the Elect But the wicked may haue this Perswasion yea and many haue beene most confidently perswaded that they are in the fauour of God You will say it is true Perswasion But I say if forme make truth they are as formally and therefore as truly perswaded of it as the godly If the Godly then are therefore and for this cause iustified because they are strongly perswaded they are Iustified then why should not the wicked likewise bee iustified by his strong Perswasion But in truth these kind of speeches are vnreasonable and senselesse and so that opinion cannot be reasonable N. B. Many die and are saued that haue not a full Perswasion and assurance of their Saluation yet are saued by Faith I will answer you when you shew mee the man that so did die and was saued and How you know that hee had at his death no full Assurance of his Saluation in Christ Iesu and yet had Faith and when you proue that there is at the houre of death when the elect are made without spot or wrinkle in the Saints of God a doubtfull Faith I. D. That many Reprobates and wicked men are strongly perswaded they are in the grace and fauor of God nothing is more cleere and manifest Prou. 30.12 There is a generation saith Salomon that are cleane in their owne eyes and yet are not washed from their filthinesse Reu. 3.17 And the Angell of the Church of Laodicea saith of himselfe that hee is rich and growne to great wealth and had need of nothing Vers 14. Vers 17. and yet in the iudgement of him that is Amen the faithfull and true witnesse was wretched and miserable Inst l. 3. c. 2. §. 11. and poore and blind and naked Yea Experience it selfe saith Caluin sheweth that Reprobates sometime are affected with the like feeling almost that the elect are that in their owne iudgement they differ nothing at all from the Elect. Such is the deceitfulnesse of mans heart and the blindnesse of his selfe-loue that it makes him easily ouerweene himselfe and to promise peace vnto his soule when hee is in the ready way vnto destruction You will say that the Perswasion of the Reprobate and wicked is built vpon a false and erronious ground and therfore is Presumption rather then true Assurance For answer hereunto consider that the Elect of God before his Iustification is but a wicked man whence Diuines vse to call it The Iustification of the wicked warranted therein by that of Saint Paul Rom. 4.5 To him that worketh not but belieueth in him that iustifieth the wicked his faith is imputed vnto
to deserue or not to deserue credit Con. Parmen l. 5. And Optatus B. of Milenis you affirme wee deny betweene your yea and our nay the soules of the people wauer and stagger Let no man belieue either you or vs Wee are all contentious men Wee must seeke out iudges If Christians both sides cannot yeeld them and part taking would hinder truth Wee must seeke for a iudge without If a Pagan hee knowes not the mysteries of Christianity if a Iew hee is an enemie to Christian Baptisme Therefore vpon earth no iudgment touching this matter can bee found Wee must seeke a iudge from heauen But why knocke wee at heauen seeing herein the Gospell wee haue his will and testament With these Fathers your owne men accord The holy doctrine saith Thomas of Aquin Sum. p. 1. q. 1. a. 8. ad 2. vseth such authorities of profane writers as forraine and probable arguments but the authorities of Canonicall Scripture it vseth arguing properly and necessarily and the authorities of the Doctors of the Church as disputing indeed properly yet onely probably For our Faith relyeth on that reuelation which was made to the Apostles and Prophets who wrote the Canonicall books De verb. Dei l. 1. c. 2. but not on reuelation made to other Doctors if any such haue beene And Bellarmin The sacred Scripture is the rule of Faith most safe and certaine and God hath taught vs by corporall letters which wee may see and read what he would haue vs belieue concerning him And Stapleton Del. con Whit. l. 2. De rat Con. l. 2. c. 19. The diuine Scriptures alone yeeld infallible testimony and such as is meerely diuine And Persius also The authority of no Saint is of infallible truth for S. Augustin giues that honour onely to the sacred Scripture But why vouch I human authority hauing diuine God himselfe by the Prophet summons vs vnto the law and to the testimony Esa 8.20 affirming that if any speake not according to this word it is because there is no light in them Ioh. 5.39 Our Sauiour Christ commandeth to search the Scriptures as which testify of him and wherein eternall life is to bee had Luc. 16 3◠Abraham referred the rich gluttons brethren to Moses and the Prophets assuring himselfe that if they refused to heare them neither would they be perswaded though one rose from the dead The holy Apostle Paul chargeth vs not to presume aboue that which is written 1. Cor. 4.6 in as much as the Scriptures are able to make vs wise vnto saluation through the Faith that is in Christ Iesus 2. Tim. 3.15.16.17 and are profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may bee perfect Luc. 1.3.4 throughly furnished vnto all good works To what end did Saint Luke write his Gospell was it not that we might know the certainty of those things wherein wee are instructed Phil. 3.1 This saith Saint Paul is a very safe course And hence was it that the Bereans searched the Scripture so carefully Act. 17.11 that they might bee fully assured of those things which were taught thē We haue a more sure word of Prophecy 2. Pet. 1.19 saith Saint Peter whereunto yee doe well that yee take heed as vnto a light that shineth in a darke place vntill the day dawne and the day starre arise in your hearts But S. Paul is yet more peremptory Though we saith hee Gal. 1.8 or an Angell from heauen preach any other Gospell vnto you then that which wee haue preached vnto you let him bee accursed Contra Haer. c. 12. What is it saith Vincentius Lirinensis that hee saith though wee Why not rather though I His meaning is though Peter though Andrew though Iohn yea though the whole Colledge of Apostles preach vnto you otherwise then wee haue preached let him bee anathema A fearefull straine for the maintenance of the first Faith neither to spare himselfe nor his fellow Apostles It is but a little Although saith hee an Angell from heauen preach otherwise then wee haue preached vnto you let him bee Anathema It sufficed not for the preseruation of the Faith once deliuered to mention the nature of humane condition vnlesse he comprehended Angelicall excellency also Though saith hee wee or an Angell from heauen Thus you see that the Faith which was first deliuered and is now contained in the Scripture is the soueraigne rule and iudge of all the doctrines both of men and Angels For whatsoeuer the Apostles preached the same is written as Irenaeus testifieth Lib. 3. c. 2. Whereupon Saint Augustin As touching Christ or his Church Cont. Petil. l. 3. c. 6. or any other thing pertaining to our Faith or life I will not say if wee who are no way to bee compared with him that said Though wee but as it is added if an Angell from heauen preach vnto you otherWise then what yee haue receiued in the Legall and Euangelicall Scriptures let him be accursed Happily you will say the Scripture is indeed the rule of Faith and the law of the Church but not the Iudge or if Iudge yet but a mute and dumbe Iudge and if there bee not some externall visible audible infallible vnerring Iudge to interpret Scriptures and to stint all controuersies there will neuer bee an end of quarels neither will there euer bee peace and vnity in the Church Indeed the name of vnity and peace is a goodly thing and a finall end of all controuersies might it bee had were much to bee wished for But I feare the Church will not bee so happy so long as it dwelleth in tabernacles and is militant here on earth 2. Cor. 11.18.19 Otherwise the holy Apostle would neuer haue written thus to the Corinthians I heare that there bee diuisions among you and I partly belieue it For there must bee also heresies among you that they which are approued may be made manifest among you And the generall experience of former ages confirmeth the same wherein God continually hath exercized his Church either with the fire of persecutions that it might appeare who they are that loue him more then the present world or with the tempests of contrary doctrines that it might bee knowne who are chaffe and who wheat who sound in the Faith and who not Besides this mee thinks the facilnesse and easinesse of the way which your new Masters prescribe vnto you should make you much to suspect the goodnesse of it For whereas it is the good pleasure of God that all men should carefully diligently studie the holy Scriptures Psal 1.2 119. reading them and meditating in them night and day to the end they may grow rich in all knowledge and vnderstanding you by your rule may spare all this paines and though you sit still take your ease and fold your hands yet if you belieue whatsoeuer your externall human iudge
holy Virgin to bee Genitricem Dei the Mother of God let him bee anathema The Councell of Chalcedon confirmed the same Act. 5. ratifying the Acts of the Ephesine Councell And the fift Councell of Constantinople thus defines If any say the glorious Virgin Mary is not truely but abusiuely Genitrix Dei that is the Mother of God let him bee Anathema or accursed Secondly by ancient Fathers both before and since Nestorius In ad Rom. who all stile her Deiparam the Mother of God Origen largely discourses and renders many reasons why shee should bee so called Eusebius Pamphili saith that the Empresse Helena honored Deiparae partum In vita Constantini the birth of the Mother of God Cyrill of Alexandria president in the foresaid Councell of Ephesus in his Anathematismes sent to Nestorius saith that Marie genuit In Conc. Eph. carnally begat him that was made flesh euen the Word of God and anathematizeth them that deny her to bee Genitricem Dei Epist 1. ad Chelid the Mother of God Gregory Nazianzen If any belieue not the Virgin Mary to be Genitricem Dei the Mother of God Ep. 97. ad Leon. Aug. let him bee separated from God Leo Accursed bee Nestorius who belieued not the Blessed Virgin to bee Dei Genitricem the Mother of God Iohn Cassian It is not lawfull to say Christ and not God is borne of Mary L. 2. de Incar Prosper of Aquitani The Virgin Mary bare Christ who is God of Heauen Hesychius L. 1. com in Lev. 2. Therefore to note the Natiuity of Christ the Sacrifice is said to bee baked in an ouen to wit in the Wombe Genitricis Dei of the Mother of God Augustin Mary therefore begat Cont. Faelic c. 12. and begat not the Sonne of God She begat him when Christ was borne of her according to the flesh Shee begat him not when the Sonne without beginning issued from the Father Vincentius Lirinensis Anathema to Nestorius denying God to bee borne of the Virgin Many more Fathers I could easily alledge Ca 21. but I presume one Decade of such witnesses is euidence sufficient Thirdly by latter writers of the reformed Churches Inst l. 2. c. 14. §. 4. who maintaine the same Faith of the Fathers Caluin We are to abhorre the Heresie of Nestorius that was that Mary is not the Mother of God Againe Hee that is the Sonne of God the same is the Sonne of Mary Beza Referr Scr. The Church hath rightly defined against Nestorius In Luc. 1.35 that Mary should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God Peter Martyr Wee confesse that the Sonne of God is borne of the Blessed Virgin neither doubt wee to call Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. de Corp. Christ loc the Mother of God Sadeel Iustly was Nestorius condemned denying the holy Virgin to bee Deiparam the Mother of God seeing our ancestors haue constantly defended that Mary is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God De ver hum nat Christ though not the Mother of the Diuinity Danaeus In Aug. de haer c. 91. Part. l. 1. It is manifest that Mary may and ought to bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God Polanus It is rightly said of Christ that hee is God borne of the Virgin Loco de Christ Bucanus placeth among doctrines repugnant to diuine truth this of Nestorius that Mary is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God Tilenus The Blessed Virgin is truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God Synt. de Nat. Christ n. 19. Ser. c. 18. On Creed Perkins Hence Mary is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God though shee be not the Mother of the Deity And Shee must bee held to bee the Mother of the whole Christ God and Man and therefore the ancient Church hath called her the Mother of God yet not the Mother of the Godhead Praemonit Finally the great Defendor of the ancient Catholicke and Apostolicke Faith King IAMES I acknowledge her to bee the Mother of God seeing in Iesus Christ the humane nature cannot bee separated from the Deity Fourthly by the Creed of the Apostles so vniuersally receiued of all Churches wherein all true Christians professe that they belieue in Iesus Christ the onely begotten Sonne of the Father and that he was conceiued of the Holy Ghost and borne of the Virgin Mary If the eternall sonne of God were borne of the blessed Virgin then must shee needs bee the Mother of God The Creed therefore of the Councell of Chalcedon thus expoundeth and openeth it Borne of the Blessed Virgin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mother of God Neither may wee thinke that the holy Church of Christ hath vnaduisedly or rashly beléeued this doctrine but vpon firme and vnmoueable grounds both of Scripture and the analogie of Faith For first Scripture euidently teacheth it That holy thing which shall bee borne of thee shall bee called the Sonne of God saith the Angell Gabriel and Elizabeth whence commeth thus that the Mother of my Lord should come to me By which place saith Beza it is expresly manifest against Nestorius that Mary is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God Againe if Mary bee the Mother of Iesus Christ and Christ be God it followeth of necessity that she must be the Mother of God Nay doth not the Prophet directly say that the child borne vnto us is the mighty God In a word Esa 9.6 it will not I trust be denied but that Mary is the Mother of him that was Crucified that died that shed his bloud that was seene with the eye and felt with the hand 1. Cor. 2.8 Phil. 2.8 Act. 20. 1. Ioh. 1.2 But it was the Lord of glory that was Crucified that was obedient to the death that shed his bloud it was the Lord of life that was both seene and felt And therefore is Mary also the Mother of the Lord of glory the Mother of the Lord of life the Mother of him that is equall with God and consequently God seeing none is equall vnto God but God As Scripture so the Analogie of Faith also confirmeth it For no reason can be rendred why Mary should not be the Mother of God but eyther because Christ is not God or because the humanity was the subject of Conception and Birth before it was assumpted by the Word or lastly because the Humanity was neuer assumpted into the Vnity of the same Person but remayned a distinct person by it selfe all which were the damnable blasphemies and heresies of Arius Photinus and Nestorius the first of Arius the second of Photinus the third of Nestorius Therefore contrarywise I argue thus If Christ bee God and the Humanity were at the first creation thereof preuented from subsisting in it selfe and neuer had subsistence but in the Word so as both Natures constitute one onely Hypostasis or