Preachers of the Augustine confession rightly tearmed stercus Romani Pontificis the very base excrements of the Bishop of Rome they haue with their deepe wisdome wholly missed the cushion and little hath their Anathema maranatha hurt vs or our Churches as they intended in the chiefe point of controuersie now in hand For when they determine thus Si qui dixerit fidem iustificantem nihil aliud esse quà m fiduciam diuinae misericordiae peccata remittentis propter Christum vel eam fiduciam solam esse qua iustificamur anathema fit That is If any man shall say that iustifying faith is nothing els but a confidence in the mercie of God forgiuing sinnes for Christs sake or that this confidence or assurance is alone that faith by which we are iustified let him be accursed In this determination I say they hit not the bird in the eye nor crosse not the Doctrine taught by the Protestants We are not in the heresie of Apelles which saide a man might hold what faith he would otherwise eos enim qui in Christum crucifixum spem coniecissent saluos fore c. so as they reposed their hope in Christ crucified for then they should be saued We doe not say as they suppose that a iustifying faith is nothing els but an assurance of mercie or that this assurance alone ioyned with nothing els doth iustifie No we say that Obiectum fidei adaequatum The generall obiect of faith which is as large as the extent of faith it selfe est omne verbum Dei in genere is vniuersally the whole word of God We say that it is officium fidei veritati Dei subscribere quoties quicquid quocunque modo loquitur to subscribe to all the truth of God how often soeuer whatsoeuer and in what manner soeuer he deliuer it But we say that proprium principale primum proximum obiectum fidei iustificantis the proper and principall the chiefe and neerest obiect of iustifying faith is among all other things which it apprehendeth Christ crucified with all his benefits as he is offered vnto vs in the Word and Sacraments and in Christ and through Christ the mercie of God the Father We say further for the opening of this matter that whereas there are tres partes fidei as Musculus calleth them three parts or three degrees or three saculties or three acts of a true faith Credere Deum Deo In Deum The one to beleeue there is a God the second to beleeue all that God saith to be true the third to beleeue in God with confidence this same tertius fidei gradus to trust in God with confidence of mercie doth ex duobus prioribus emergere arise from the two former and as Chemnitius speaketh praesuppâ—nit includit presupposeth and includeth the former For no man can by faith assure himselfe of the mercie of God who doth not first beleeue that there is a God and that all is true which proceedeth from him Therefore doe not we imagine such a iustifying faith as beleeueth nothing but mercie to himselfe or that beleefe of mercie alone that is ioyned with no beleefe els is sufficient to iustification But we say that a Iustifying faith hath for his Obiect all that God would haue to be beleeued and among all other things principally the mercie of God I make this plaine by a similitude The vegetatiue soule is the soule of plants and is a true soule in his kind though it hath neither sense nor reason The sensitiue soule is the soule of beasts and soules and fishes it is a distinct kind of soule by it selfe including vegetation but void of reason The reasonable soule is the soule of men is a distinct kind of soule by it selfe yet such a one as includeth both vegetation and sense Applie this to the three kinds or degrees of faith Credere Deum to beleeue there is a God is the faith of Infidels and Pagans and is a true faith though it neither beleeue the Word of God nor mercie from God Credere Deo that is to beleeue all that God saith to be true is the faith of Deuills and Reprobates and includeth in it the faith of Infidels and is a true faith in the kind though it apprehend no mercie Credere iâ— Deum that is by faith to relie vpon the mercie of God is the faith of the Elect and comprehendeth both the faith of the Infidels and the faith of the deuills and is a distinct kind of faith in it selfe And this compleat faith consisting of all these three we Protestants say to be that onely faith that iustifieth in the presence of God Against therefore both Historians and Papists I make these foure conclusions 1. True Christian sauing faith doth not onely beleeue God and Christ the word of God and the Word of Christ the storie of God and the storie of Christ but also it doth beleeue and apprehend the mercie of this God per deâ—mmediatorem by Christ the Mediator 2. True Christian sauing faith differeth from the faith of the Deuills only in this and the consequences thereof that the Elect apprehend the mercie of God to them in Christ which the Deuills can not doe 3. To beleeue only the Word of God and the Storie of Christ is to beleeue no more then the Deuills 4. To beleeue all that the Deuills doe beleeue and not by faith to applie the mercie of God to thy selfe in Christ will â—o more keepe thy soule conscience from despaire then it doth the Deuills from trembling of which S. Iames saith here that though they beleeue yet they tremble Now that the word of God is cleare in this case and that God requireth in the Scriptures not only the faith of the storie but also by faith an application of mercie to a mans owne soule I will make manifest vnto you by foure principall arguments whereof The first shall be drawn from the doctrin of the Gospell which is the foundation of truth and is called in the Scriptures verbum fidei the word of faith The second from the Sacraments annexed to this Doctrine which are called sigilla fidei the seales of faith The third from the forme of our Creed which is regula fidei the rule of faith The fourth from the definition or description of faith laid out Heb. 11. 1. Of which their owne canonized Schooleman who is among them as an other Oracle of Delphos saith that though some affirme that it is no perfect definition because it sheweth not the quidditie or essence thereof as the Philosopher speaketh yet if a man rightly consider of it Omnia ex quibus fides potest definiri in praedicta definitione tanguntur licet verba non ordinentur sub forma definitionis that is All things required to the definition of faith are touched therein though the words be not placed in a logicall forme of a definition Therefore that
that would not gloze nor dissemble in the matter It was spoken here now tenne yeares agoe let the performe those same decennalia to that peerelesse Qâ—eene who is worthie to haue her vicenalia yea her centenalia in this and all other our greatest assemblies I find it in that Sermon reported that Queene Elizabeth lying vpon her death bed M. Watson then Bishop of Chichester and her Almoner rehearsed to her the grounds of Christian faith requiring some testimonie of her assenting to them which she readily gaue both with hand and eye And when hee proceeded to tell her that it was not inough generally to beleeue that those things were true but euery Christian man must beleeue that they were true to them that they were members of the true Church truely redeemed by Iesus Christ that their sinnes were forgiuen c. shee did with great shew of faith lift vp her eyes and hands to heauen and staied them long as in testimonie of her assent thereunto O bessed Queene that liued so gloriously that died so Christianly that was optima iâ—dole in her prosperitie by the iudgement of the Papists her enemies that was optima fide in her deepest distresse in the heaâ—ing of the Protestants her â—oiall Subiects that maintained this applying faith while she liued to the good of so many thousands that professed this applying faith when she died to the honour of the Gospell and the sauing of her selfe Thanks be to God for his vnspeakeable grace The Truth beeing thus taught and proouedâ— good order of proceeding would that the contrarie Error and the Arguments which tend to the establishing thereof should be confuted And there is furniture inough in the word of God to dispatch that also for the Scripture is aâ— able to improoue as to Teach But this must be some other mans labour or mine aâ— some more leisure for this were a webbe that would aske three houres weauing more Bellarminâ— hath made vs a world of doe if a man would stand vpon euery Obiection Hee hath soâ—re seuerall Chapters fraâ—ght with Scriptures and Reasons and Fathers alleadged after his manner against faith of speciall mercie To name many were enòugh to confute them but they are vncooth and let them be vnkissed to vse olde Chaucers phrase Two places of Scripture there are which two English Knights once when it was pressed vpon me at the table and that so eagerly as they gaue mee no space to eate they beeing two to one sounded out their own triumph as if their Arguments were inuincible Them I will now indeauour charitably to satisfie by these presents Obiect 1. It is written Ioh. 17. 3. This is life eternall that they may knowe thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the onely very God and whome thou hast sent Iesus Christ From hence they would conclude that The sole knowledge of God and of Christ is sufficient to eteranall life Resp. The Answer must consist of many branches which I will first seuerally display and then conioyne all together 1. First Aliquandâ— cognoscere pro eo quod est credere pâ—nitur Sometimes to knowe is put for to beleeue saith S. Augustine speaking of those words That the world may knowe that thou hast sent mee And there he alleadgeth an other like place out of the same Chapter They know that I came out from thee and they haue beleeued that I was sent of thee 〈◊〉 crediderunt Hot dixit posterius crediderunt quod prius dixerat cognouerunt The latter expoundeth the forâ—mer they knowe that is they beleeue So may it be taken also in the third verse and well may knowing be taken for beleeuing contra quia illud noâ—imus quicquid fide non ficta etiamsi nòndum per speciem contuendo iam tamen inconcussè credendo retinemus because we know all that which now wee hold without waâ—ering by faith vnfained though yet we doe not sensibly behold it Take that first though this well I wore doth not fully satifie the purpose 2. Secondly To knowâ— doth not euer signifie bare vnderstanding sed quandâ—m animi adid quod gratuâ—â— nobis est affectioneâ— But to know signifieth sometimes a certaine affection or inclination of the minde with loue and liking to that which is acceptable vnto vs. There is in man as there is in God Dâ—plex notitia a double kind of knowledge one is simplicis speculationis of simple vnderstanding so God knoweth all things both good and euil The other is notitia approbationis that is to know with approouing So God knoweth the way of the righteous that is he knoweth it with liking and approbation And on the other side he neuer knewe thâ—â—icked that is to loue theâ— and their doings Hoc enim loco charitas cognitio dicitur saith Theophilact In that place loue is called knowledge Read more for this distinction if it seeme strange to any August in Psal. 118. Teth. Elias Cretensis in Nazian â—rat 11. Sotto Maior in 2. Tim. 2. I apply it thus to this matter To knowe God and Christ with a bâ—re and simple vnderstanding what they are what they haue done c. this is not nor cannot be eternall life as hath beene before declared But to knowe God and Christ with approbation affected with them louing them taking delight and ioy in them for being such as they are and for doing that which they haue done this is and this must needes bee eternall life For why This affectionate and approouing knowledge is euer ioyned with confidence in the mercie of God and of Christ and in truth is a comfortable Effect of the same The Deuills and the Reprobates knowe God and Christ what they are and what they haue done for mans saluation as well as we but they affect not with liking thaâ— which they know because they are not perswaded of any loue mercie or kindnesse in God towards themselues But the true beleeuer as he knoweth them so hee liketh to know them and is affected to them in loue as perswaded that all the goodnesse loue mercie and fauour which is in God and in Christ doe belong vnto him and thus to know God and Christâ—â— eternall life Thirdly Sciendum duplicem esse Deinotitiam saith Peter Martyr we must know that there is in a man a double kind of the knowledge of God Vnam efficacem qua immutamur ita vt quae nouimus opere conemur exprimere alteram frigidam qua nihilo reddimur meliores There is one an effectuall kind of knowledge by which we are so changed in heart and affection as we striue to expresse in our deeds that which we know Of which kind I take that to be spoken of S. Paul to the Colossians Yee haue put on the new man which is renued in knowledge after the image of him that created him Now this is such a knowledge as ariseth of faith and by faith ioyneth vs to
doe beleeue as is the faith of the Elect. For as they are compelled to beleeue euidentia signorum by the euidence of things so are we compelled to beleeue euidentiâ Spiritus by the euidence of the Spirit the holy Ghost vrging pressing opening and altering our vnbeleeuing heart and drawing vs euen against nature as it were against the haire to the obedience of faith yea no man can obey the Spirit herein but he offereth violence as it were to himselfe and to his owne carnall and vnbeleeuing soule On the other side when they or we doe come to beleeue whither they by sence or we by instinct certainely the faith it selfe must needes be voluntarie For Fides in potestate est saith S. Augustine Faith when we haue it is a thing in our power Cum vult quisque credit qui credit volens credit Euery man beleeueth when hee willeth to beleeue and not before and he that beleeueth beleeueth willingly the finger of God altering our vnwillingnes thereunto The same S. Augustine saith in another place that faith consisteth in voluntate credentium in the will of the beleeuers And rightly for no man howsoeuer induced to beleeue beleeueth when he doth beleeue against his will â—â—des est voluntaria certitudo absentium saith that same Destructorium vitiorum which is ascribed to our learned countriman Alexander Alensis Faith is a voluntarie certentie or a certentie consisting in the will This without all question is true among men how the Deuills should beleeue against their will though it be against their liking my reason doth not conceiue But of these false distinctions and differences betweene the faith of the Deuills and the faith of the Elect inough if not too much Yet yee know that error must be remooued out of the way if we will make cleere passage for truth as weeds must be pulled vp that the corne may growful Omnis error in vitio est saith Nazianzene Euery error is a fault and so would be corrected Now come we to describe the true differences of these two faiths and so in a few words lightsomely to open all that Saint Iames speaketh in this Chapter of a dead faith without workes which can not saue a man and yet no whit therein crossing S. Paul who in his two worthie Epistles to the Romanes and Galathians teacheth and prooueth that Only faith sufficeth to saluation Thus therfore I proceed The Faith of the Elect apprehendeth as many other things so namely and particularly The mercie and loue of God the Father per Deum mediatorem by Christ the Mediator Finding and feeling that God loueth him he in naturall affection turneth to God to loue him againe For gratia gratiam parit Louing God againe he laboureth to serue and honour that God who hath loued him first and that by doing his will and commandements Hereof he bringeth forth good works to the glorie of God and the benefit of his Church And thus faith worketh by loue that is of loue it is fruitfull in good works Quantum credimus tantum amamus quantum amamus tantum de spe praesumimus Quisque enim fidelis tantum credit quantum sperat amat tantum operatur quantum credit sperat amat And this is that which we call fides viua a liuing or a liuely faith because it sheweth the power and life of it selfe by operation as a tree sheweth it selfe to liue by the leaues blossomes and fruit which it bringeth forth And of this faith is all S. Pauls treatie when he maketh it the hand or instrument of our Saluation On the otherside the faith of deuills apprehendeth many things as hath beene before declared but among all it apprehendeth not nor can apprehend no mercie fauour loue or pardon from God as from a Father but all Iustice and seueritie as from an angrie and offended iudge Not beleeuing that God loueth them they haue no inclination to loue God againe Louing him not they haue no care to honour him not seeking his honour they are not carefull to please him by performing any dutie to him or his people And this is that same fides mortua of which S. Iames intreateth in this chapter and is so called because it bringeth forth no more fruit then a dead blocke or rotten tree nor will it saue a man no more then it will the deuills Of whome the Apostle notwithstanding all that their faith professeth here that they tremble in the presence of God This I take to be the true naturall and essentiall difference betweene the faith of the Deuills and the faith of the Saints And here now my shippe must passe between two dangerous rocks the bodies whereof though they be cliuen asunder yet the feete and foundation ioyne both together The good breath of the Spirit of God blow vpon my sailes and the holy wisdome of God set steersman at my helme that I may discouer both and auoid both and saile euen betweene both and so arriue happily in the hauen of truth with the safetie of my selfe and of my hearers There are at this day two dangerous opinions about our Sauing faith The one is the doctrine of our English Libertines which of my knowledge are neither few in number nor small in account And these men doe not onely professe themselues but also teach to others that to beleeue the starie of Christ and what the Scripture hath written of Christ is all-sufficient to Saluation God they say requireth no further faith at our hands And these I call my bare Historians The other is the doctrine of them of the Church of Rome who seclude confidence in the mercie of God from the nature of Iustifying faith Lindane saith Fides illa quâ quis firmiter credit ceriò statuit propter Christum sibi remissa peccata seque possessurum vitam aternam non fides est sed temeritas That saith by which a man assuredly beleeueth certainly concludeth that his sinnes are forgiuen for Christs sake and that he shall inherit euerlasting life is indeede not faith but rashnes Bellarmine whose very name breatheth out nothing but wrath can not abide in this caâ—e to heare of mereie He hath many chapters to prooue by the Scriptures by the tradition of the Church by reason c. that Iustifying faith hath not for his obiect the speciall mercie of God yea and he saith plainly that The Catholiques doe affirme certam promissionem specialis misericordiae non tam ad fidem quam ad praesumptionem pertinere that a certaine promise of speciall mercie belongeth not so much to faith as to presumption Thus for a Christian to professe by faith assurance of his owne saluation is among our Pseudo-Catholiques no better then headie rashnes and haughtie presumption As for that same priuate Couent as the French Kings Ambassador called it openly of the Patres Minores in the Councel of Trent which the
disciple as out of Egesippys and Iosâ—phus is related yet was he but a disciple and none of the twelue that were named Apostles And besides that it is to me a great reason which one of the late writers hath alleadged in this case that to write a Catholicke Epistle that is an Epistle common to many churches and not peculiar to any one viâ—â—tur Apostolic◠〈…〉 seemeth to be an office peculiar to an Apostle Beeing an Apostle that wrote this Epistle it must needes be that Iames which is called the sonne of Alpheus as the new Interpreters doe conceiue it and not Iames the sonne of Zebede who was put to death by Herod anon after the ascension of Christ. For this Epistle was written after the Gentiles had receiued the faith as appeareth by the dispersion of the Iewes among them Therefore was the Syrian Interpreter much deceiued who ascribeth this Epistle to that Iames before whome our Sauiour was transfigured in the mount For he was the brother of Iohn and so the sonne of Zebede as it is manifest from the Scriptures The Authoritie and Authentitie of this Epistle hath bin much questioned in the Church Origen mentioneth it not in the Catalogue Eusebius and Hierome affirme that many in ancient time did not receiue it Nicephorus following them agreeth with them all Caiet aâ—e Erasmus Luther Musculiâ— and some others haue hardly approoued it and haue witnessed their distrust of it and added reasons thereunto But that worthie Zanchius hath quite broken the necke of the controuersie by shewing that although many doubted of it in the ancient Churches yet it was neuer questioned of all nor vtterly reiected of any For indeede Augustine Cyprian or Ruffinâ—â— rather Nazianzeâ—e and others doe by name recite it among the Canonicall Scriptures And the reformed Churches at this day doe receiue it Among the rest wee of the Church of England doe not onely approâ—ue it by Subscription but also ascribe it to Iames an Apostle Therefore doe both Campian and Bellâ—rmine vniustly chalenge vs and the Protestants in this behalfe To them I say with our learned Whitakers Alios lacessant nobis posthac ne molesti sint Let them chalenge others and trouble vs no more For we without scrâ—ple and exception doe generally receiue this Epistle for a part of the holy word of God The Occasion that mooued the Apostle to write was not the error of onely faith vnto iustification as the Rhemists would implie out of S. Augustine For The error of onely faith against which S. Augustine writeth was of them that thought the profession of Christian religion how wickedly soeuer a man liued was sufficient to saluation Against which this Epistle and others were written Indeed there seeme to haue beene two principall occasions that procured this Epistle The one the fierie persecution of the Church which causeth the Apostle more then once to inculcate exhortation vnto patience The other that hypocrisie which raigned in many For there were many that professed religion which in word were Christians but not in life and manners Such as Paul prophecied of hauing a shew of godlinesse but denying the power thereof like the Church of Sardi who had a name that she liued but was dead For the reformation of which this Epistle is thrapped full of exhortations vnto all good workes The State of this Epistle is almost wholly Doctrinall Scripsit eam more genere docendi and teacheth in the manner of Common places The fift common place following that memorable Bâ—za who hath so well deserued of the new Testament is begunne at the 14. verse of this second Chapter There the Apostle entreth into discourse what manner of faith that is by which a man is saued and sheweth that it is neither an hypocriticall profession and ostentation of faith where it is not in truth no nor euery kind of true faith which is saith indeed that is able to iustifie a man before God but onely such a kind of true faith as is fruitfull in good workes This doctrine the Apostle first proposeth by way of Question What auaileth it my brethrâ—n if a man say hee hath faith when hee hath no workes can the faith saue him that is can such a kinde of faith saue him As if hee should say No such a faith as hath no workes cannot saue a man Secondly he openeth and illustrateth the truth of this proposition by a familiar similitude For if a brother or sister be naked and destitute of daily foode And one of you say vnto them depart in peace warme your selues and fill your bellies notwithstanding you giue not them those things which are needefull to the bodie what helpeth it Euen so the faith if it haue no workes is dead of it selfe The meaning is Euen as good and charitable words profit not a poore man if we doe not indeede releiue him so speaking of faith and professing of faith will not saue a man vnlesse his deedes declare that hee hath saith indeed Thirdly he bringeth in a true beleeuer whose faith is fruitfull chalenging as it were an hypocriticall professor of faith to declare it by his workes Shew mee thy faith by thy workes and I will shew thee my faith by my workes As if he should say I haue faith and I declare it by my deedes if thou hast faith as thou braggest shew it by thy deedes also Fourthly he sheweth by instance and example that not the shew of faith no nor euery kind of true faith is able to saue and iustifie before God As to beleeue that there is a God that there is but one God that this God is mercifull iust c. no not to beleeue all that to be true which is written of God in the Scriptures is sufficient to saluation For so much the very Deuills of hell beleeue and yet are in no comfort nor hope of fauour And this hee laieth downe in the 19. verse Thou beleeuest that there is one God thou doest well the Deuills also beleeue it and tremble As if he should say In beleeuing so much thou doest well for that is true and ought to be beleeued but this is not inough nor sufficient If it were then the Deuills might be saued for they beleeue so much as well as thou But they beleeue that and yet tremble so thou mâ—iest beleeue as much and yet be damned And thus I am come to the words of my Text The Deuills beleeue and tremble The words are a plaine and full proposition consisting as euery proposition doth ex subiecto The deuills Et ex praedicato duplici beleeue and tremble Of the Subiect I meane not to speake at large though it offereth iust occasion to intreat of the names of the nature of the quaelities and of the number of Deuills of which points also
〈◊〉 〈◊〉 vnto a heart that knoweth not how to repent Therefore for all his beleefe he trembleth for feare in the expectation of eternall torments Againe take another example of this A man is deepely indebted non est solvendo he hath not to pay he heareth he knoweth he beleeueth that his Creditour is a verie honest and mercifull man that he hath dealt very honestly and mercifully with others giuing day to some remitting to others a third part a halfe part yea to some the whole debt But he hath neither promise from his creditor nor perswasion in himselfe that he will deale so patiently and bountifully with him In this case all the knowledge that he hath of his creditors gentlenesse towards others will no whit satisfie his minde but he will feare daily to be vnder arrest and to kisse the goale Now thus standeth the case betwixt God and the Deuill Hee is runne deepely into debt by his sinnes for sinnes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts Debitum quod perindè iudicio debeatur ab eo exigatur for which we are subiect to conuention and conuiction and exaction as Tertullian speaketh euen as one man is for debt vnto another He knoweth that God many times dealeth with men as the kind householder with his beggerly seruant who when he had nothing to pay his Master forgaue him all But now he hath neither promise from God not beleefe in himselfe that those debts shall be remitted vnto him therefore he liueth dayly vnder feare to bee cast into prison euen into hell fire from which he shall not be deliuered till he hath paid the vtmost farthing And hence it is that not beleeuing mercie from God though he beleeue a great deale more then hundred thousands doe yet he is not at peace with himselfe in his owne heart but as S. Iames saith here doth beleeue and tremble And here now commeth fitly to be examined and discussed the true and essentiall difference between the dead vnprofitable faith of the deuills which will not keepe them from trembling and the liuely sauing faith of the Elect as the Apostle calleth it which causeth their saluation Some conceiue the difference to be this that Alia est vera alia ficta fides The faith of the Saints they say is a true faith the faith of the deuills a false or faigned faith Absurd for we haue heard before out of S. Augustine that the deuills faith was as true a faith as Peters And certen it is that if they haue any faith that must needes be true For quicquid est verè est And that faigned faith which they gather out of the Apostle fide non ficta is none otherwise to be called faith then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of likelihood or similitude because it beareth some resemblance of faith As a king in a play is called a king and the image of a man is called a man when indeede and truth they are neither so nor so Therefore when Harding affirmeth that A true faith may be idle and vtterly without good workes this is certainly true of some kind of faith which notwithstanding is faith indeede as we see in the Reprobate yea and in the deuills And when the reuerend Bishop the peerelesse Iewel of his time replieth that The faith of the deuills indeede and verily is no faith this is euidently false if it be spoken generally of the nature thereof But as the intention of controuersie is there betweene them for they speake of a profitable and liuely faith So Harding lieth in his throat for a true faith can not be idle and Bishop Iewels position is most vndoubtedly true The faith of Deuills in this sense is no faith at all that is no sauing or iustifying faith as after shall appeare And this I thought good to note least either any School-Papist should thinke to finde aduantage in that worthie mans doctrine or that I in this opinion doe dissent from so Reuerend a Diuine But to returne to the purpose Others make this the difference between the faith of the Deuills and the faith of the Elect that the one is informis and the other formata They say that the faith of the deuills is without forme because it wanteth loue the faith of the Saints is perfected and formed for it worketh by loue A common distinction among the Schoolemen and a common opinion to say that charitas est forma fidei charitie is the forme of faith Against which idle and vnlearned opinion of which the Schoolemen are full Peter Martyr disputeth fully and learnedly in his Commentaries vpon the Corinthians whither I send them that will be satisfied in that Question I hold my selfe to my purpose and I say that the School-distinction is absurd of faith formed and vnformed for who can imagine any thing to be without a forme when as this is our principall in nature forma dat esse Qualis est illa fides saith one of their owne quae mortua est formaque sua caret what manner of faith is that which wanteth both life and forme And if that be true of Aquinas that fides informis formata are not diuersi sed ijdem habitus in which notwithstanding the wittie man was grossely deceiued then either the faith of the Deuills hath the same forme that hath the faith of the Elect or some other forme at least it must haue to make it Habituall and without a forme it cannot exist There be others yet that make this the difference betweene them They say that the one is Extorta or Coacta the other is Voluntaria The deuills faith say they is extorted from them ab ipsa rerum euidentia from the verie euidence of that which they see and vnderstand But the faith of men euen of euill men is free and voluntarie Nos enim non credimus contremiscentes id est inuiti coacti sed sponte libenter For we beleeue not trembling saith Bellarmine that is against our wills and by compulsion as doe the Deuills but willingly and of our owne accord Marke by the way how learnedly the great Clarke expoundeth S. Iames The Deuills beleeue trembling that is saith blind Bellarmine by compulsion But let him goe This distinction of faith voluntarie and compelled hath I confesse somewhat more in it then the former For it may be that is true of Thomas Aquines Hoc ipsum daemonibus displicet quòd signa fidei sunt tam euidentis vt per ea credere compellantur The Deuills are grieued at this that the signes of faith are so euident as they are compelled to beleeue whither they will or no. But if I may be bold to interpose my opinion herein reseruing the iudgement therof vnto the learned I hold that the faith of the Elect is as much compelled as the faith of the Deuills and the faith of the Deuills is as voluntarie for that which they
sleeues Thy sins are forgiuen thee Saluation is come to this house The promise is made to you your children who was deliuered to death for our sinnes rase againe to our iustification As he hath chosen us in him who hath predestinated vs to bee adopted To him that loued vs and washed vs from our sinnes in his blood and made vs Kings and Priests vnto God and a thousand like So that the Gospell doth not onely preach remission of sinnes and saluation vnto men but it preacheth it with application vnto the hearers And therefore to beleeue the Gospel is to beleeue it with application and so to apply and appropriate the benefits contained in it vnto thine own selfe that hearest it This say I is to beleeue the Gospel And so much for the Gospell which is The word of faith 2. Now as touching the Sacraments which are The seales of faith What manner of faith doe they seale vp and confirme in our hearts Doe they seale vp vnto vs the truth of the storie Are they confirmations vnto vs that Christ was about 30. yeares olde when he was baptized that he was tempted in the wildernesse that hee raised Iairus daughter that hee preached in the Synagogue that he washed his disciples feete or such like Noâ— but they seale vp that which is a great deale more consequent to vs and that is The mercie of God and the benefits of Christ to belong vnto vs. As for example In the Sacrament of baptisme there is first water which Pindarus said was reruns optima the best creature that is a worthy representation of the blood of Christ which Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretious blood for the inestimable effects Secondly there is the vnseparable proprietie of water which is to wash and cleanse a representatioÌ„ of the power and vertue of the blood of Christ which cleanseth from all sinne Yea and thirdly there is the applying of this water vnto the body of the person baptized a signe of the appropriating of the blood of Christ and the vertue thereof vnto him that doth receiue it And so baptisme carrieth with it not onely a representation of Christs blood and the power thereof in generall but also a particularizing of them both vnto the person which is made partaker of that holy Sacrament Hereof S. Paul calleth Baptisme a putting on of Christ All ye that are baptised into Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue put on Christ. They haue put him on as their owne garment vpon their owne backs to couer their nakednes to shrowd them from the parching heat and from the pinching cold Hereof againe it is that Peter saith baptisme saueth vs that is shadoweth to vs the power of Christ by which wee are saued Hereof Tertullian said In baptismo tingimur passione Christi In baptisme wee are dipped in the passion of Christ. Hereof said Nazaanzenâ— spiritus sanctus me deisicat per baptismum The holy Ghost deifieth me by baptisme that is by holinesse maketh vs partakers of the godly nature as Peter speaketh Yea hereof is that high commendation which S. Basil giueth to the Sacrament Baptismus est captiuorum aeris alient remissio peccaâ—â—tmors animae regeneratio amictus splendens character indiprensibilis coeli iter regni coelestis conciliatio adoptionis gratia Baptisme is goaldeliuerie to the prisoners discharge to them that are in debt the death of sinne the regeneration of the soule the gorgeous arâ—y the indeprehensible badge the passage to heauen the obtaining of the kingdome of heauen the grace of adoption And such a thing is Baptisme not ex opere operato which the Fathers neuer dreamed of that knewe that wicked men also were baptized as wee haue heard before out of Augustine but by representing yea exhibiting yea applying Christ and his graces vnto vs and sealing vp to our faith the exhibition and the application and so the proprietie and benefit thereof Baptisme therefore applieth to the receiuer the mercie of God in Christ Iesus and the vertue of his blood to remission of sinnes Then to proceed to the Sacrament of the Lords supper there is first Bread and Wine a representation of the bodie and blood of Christ. There are secondly with them the naturall qualities of bread and wine which are to strengthen and make gladde the heart Apprime panis reficâ—â— Bread is a speciall nourisher And wine is sanguis terrae the blood of the earth as Androcides wrote to Alexander Sanguis vnae the blood of the grape A liuely image of the vigor of the bodie and blood of Christ of which himselfe affirmeth My flesh is meate indeede and my blood is drinke indeede Yea and that such meate and such drinke that whosoeuer eateth this flesh and drinketh this blood hath eternall life But all this is Historicall There is therefore yet farther in this Sacrament a giuing of bread a taking and eating of this bread there is also a giuing of this wine a taking and a drinking of this wine by the communicants This Action as it is most liuely so it is most significant it representeth the giuing of the bodie and blood of Christ to the receiuer the taking of the bodie and blood of Christ by the receiuer the eating on the bodie of Christ the drinking on the blood of Christ by the receiuer And so assureth our faith not onely that Christs bodie was broken and Christs blood was shedde but that it was also broken and fâ—â—ed for vs to whom the sacramental signes thereof are there tendered and reached out and so sealeth vp vnto vs our spirituall nourishment by him vnto euerlasting saluation Gregorie Nissene speaking of those words in the Gospell of Iohn There came out of his side blood and water maketh them two images of the two Sacraments Quoniam tum per diuinum baptisma tum per sancti sanguinis participationem vsum consecrari nos ac diuinitatem induore credimus For both by diuine baptisme and by the participation and vse of his holy blood we beleeue that we are consecrated to God and doe put on vpon vs the diuinitie that is the diuine qualities of God And he alleadgeth there Chrysostomes monition vpon the Exposition of those words Cùm ad horrendum poculum accsdis tanquam ab ipso dominico latere bibiturus accedas When thou commest to drinke of this fearefull cuppe in the Sacrament come as if thou shouldest there drinke blood running out of the very side of the Lord. So applicatiue should be our faith in communicating these holy misteries And indeed in such an applying maner did our Lord Iesus institute this Sacrament Take yee eate yee this is my bodie which is giuen not for others only but for you And againe This cuppe is the new Testament in my blood which is shead not for others only but for you
are hoped for And in his Commentaries vpon this text hee alledgeth places out of very approoued Authors Polybius and Herodotus where the word hypostasis is so taken yea in the same Epistle is an other place which giueth much light to this interpretation For we are made partakers of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we keepe to the ende initium fiduciae so Calvin readeth it the beginning of our confidence that is of our faith which is yet but begunne in vs. Now then if faith be turned into fiducia doe but aske Thomas Aquinas what kind of thing fiducia is He will answer Fiducia est spes futuri auxilij concepta ex dictis aliorum vel ex his quae sunt in se vel in alio Confidence is the hope of future helpe or aide conceiued either from other mens words or from some thing else which a man hath in himselfe or hee knoweth in another Is Confidence such a thing and is faith confidence why then Faith is a hope of future aide or helpe or good conceiued from the words or promises of God and from somewhat else which is not in himselfe for in a mans selfe there is no hope of helpe in time to come but in God as his mercie his truth his loue his free grace vpon which indeed our faith is builded and groweth vp to full confidence in Iesus Christ. Faith therefore apprehendeth speciall râ—ercie Thus I haue finished the foure reasons which I propounded to you fourescoare more might be added if it were necessaire But I stay here and say with the Poet Iam satis est nè me Crispini scrinia Lippâ— Compilâ—sse putes Now for so much as Bellarmine maketh this doctrine of faith apprehending speciall mercie to be an opinion of Heretikes wherein they differ from the Catholikes and our homebredde Historians haue not shamed to auouch that it is The new villainous doctrine of Calvin and Beza a villainous terme to be giuen to so holy reuerend learned men therefore omitting what the Protestant Authors write in this case I will now shew what my poore reading hath found about this point in the Ancienter Fathers of the Church yea and in such Popish writers as hauing not their affections distempered with the heat of contention and disputation haue in a milde and open sort deliuered their minde herein as particular occurrances haue occasioned And first to beginne with the Fathers Irenaeus speaketh thus of faith Semper fides quae est ad magistrum nostrum permanet firma asseuerans nobis quoniam solus verè Deus vt diligamus Deum verè semper quoniam ipse solus Pater speremus subinde plus aliquid accipere discere à Deo quiae bonus est diuitias habens indeterminabiles regnum sine fine disciplinans immensam In effect thus in English Our faith which we beare towards our Lord and Master euer abideth stedfast telling vs that he is the only true God that we must alwaies heartily loue him because hee is our only Father and that we must hope euer and anon to receiue more from God to learne more of God because he is good and hath riches innumerable and an endlesse kingdome and learning vnmeasurable I note from hence 3. things 1. First faith holdeth vs to the onely true God 2. Secondly it holdeth vs to him with loue as to a louing Father 3. Thirdly it teacheth vs daily to expect from him as from a louing father the good which we need both for life and knowledge Now if my faith teach me that God is my Father and maketh me to loue him as a Father and to expect continually fauours from his hand as from a good God louing Father tell me if it doth assure my heart of his loue and mercie Origen thus Fides quae in Christo est praesentis vitae regulam tenet futura spei fiduciam praestat Faith in Christ both giueth direction for this life and yeeldeth assurance of that which we hope for to be hereafter in the life to come Faith therefore assureth vs of that which wee hope for Chrysostome thus Hoc verae fidei est quando promissiones non iuxta solitum morem hominibus cognitum fiunt nos promissionis virtute fidimus This is the propertie of true faith when God maketh promises after an vnusuall manner and such as men are not acquainted with as he did to Abraham Gen. 15. for of that he speaketh in that place and we beleeue depending vpon the promise Faith therefore taketh hold on Gods mercifull though extraordinarie promises Againe the same Father Gloriatur fidelis non solum quod Deum amet germanè sed quod ab illo magnum honorem assecutus est magnam item dilectionem The faithfull man boasteth or reioyceth not onely that he truely loueth God but also for that he hath receiued much honour loue from God Faith therefore perswadeth our hearts that God loueth vs. Epiphanius thus Ego debilis eram per carnem demissus est autem mihi Saluator in similitudine carnis peccati talem dispensationem perficiens qua me à seruitute redimeret à corruptione à morâ—e I was weake in the flesh or by the flesh but there was a Sauiour sent downe for mee in the similitude of sinfull flesh to redeeme me from bondage corruption and death Did Paul euer speake more applicatiuely of Christ to himselfe No not euen then when hee said who hath loued me and giuen himselfe for me for Epiphanius saith of himselfe There was a Sauiour sent downe for me to redeeme me from bondage But shall I nay may I dare to smoother the words that there follow Et factus est mihi iusticia sanctificatio redemptio and this Sauiour thus sent downe was made to me righteousnesse sanctification and redemption Iusticia quidem quoniam per fidem ipsius peccata dissoluit Sanctificatio verò quia per aquam spiritum verbum suum me liberauit Redemptio autem est sanguis ipsius dum pretium redemptionis agni veripro me seipsum tradidit This Sauiour was made vnto me righteousnesse because by my faith he dissolued my sinnes He was made vnto me sanctification because he hath freed me by water and his spirit and his word And my redemption is his blood whilest hee gaue himselfe for me as the true lambe the price of my redemption What did Paul affirme more of the Church in generall then this man of himselfe in particular He is of God made vnto vs wisedome and righteousnesse and sanctification and redemption A liuely president of faith laying hold vpon speciall mercie Mortalitas ipsius meae mortalitatis est abolitio Resuscitatio de mortuis ab Orco nostri liberatio Ascensus in coelum me quoque sursum transfert saith Nazivizer His death is the abolishing of my death his raising from the dead is a deliuerie of
beleeue further that God hath forgiuen thy sinne to thee this is necessarie This is the testimonie of the holy ghost in thee which cannot deceiue thee Thy sinnes are forgiuen thee He therefore which hath receiued true faith which is the gift of the holy Ghost and by which the holy ghost testifieth to the conscience he by this faith beleeueth forgiuenesse to himselfe which is a speciall application of mercie Sedulius shall make vp the iust dozen Disposuit Deus propitium se futurum humano generi si credant in sanguine eius se esse liberandos God hath determined to be mercifull to mankind if they beleeue that they shall be deliuered by his blood Short and sweete Hope well and haue well Beleeue deliuerance and take deliuerance But without beleefe of that there is no deliuerie It is therefore no new Doctrine as say our right Worshipfull Masters of the Historie no nor rashnesse and presumption as say Lindane and Bellarmine and other Papists by faith to applie in particular mercie to thy selfe No heare S. Augustine challenging such presumption from noueltie Praesume non de operatione tua sed de gratia Christi gratia enim saluati est is inquit Apostolus Non ergo hic arrogantia est sed fides Praedicare quod acceperiâ— non superbia est sed deuotio Could any thing be spoken more contrary to the doting Papists They dubbe applying faith with the name of Presumption and vnder that name condemne it for a sinne But what saith S. Augustine Presume so it be not of thine own workes but of the grace of Christ. For by grace are yee saued saith the Apostle Herein thus to presume is no arrogancie but faith To professe or acknowledge what thou hast receiued is not pride but deuotion So then there is an holy presumption or confidence in the grace and mercie of God the profession wherof is the fruit of faith We see then what note the olde Fathers song Now if I shew that a number euen of Popish Writers haue taught this applying faith and apprehending by faith of speciall mercie I shall not onely cut the combes of our audacious Englishmen who of grosse ignorance if not of secret malice ascribe the fountaine of this Doctrine to Geneua but I shall also turne the edge of the Papists swords vpon themselues and cause them first to answer their owne before they proceede so peremptorily against strangers Thus therefore I goe on in that course and will summon also an Inquest of them Arnoldus de noua villa was a Spaniard a man famously learned He liued about the yeare of our Lord 1250. two hundred yeares before Luther and Calvin were borne He wrote against many errours of the Romish Church Among the rest he said That the faith which then Christian men were commonly taught was such a faith as the Deuills had Meaning belike saith M. Foxe the reporter hereof as we now affirme that the Papists do teach only the historicall faith which is the faith historiâ— non fiduciae A shreud more in a Papists dish but the Author himselfe were right worthy the seeing which my poore librarie affordeth not Gerson was a great man in his time both for learning and place Chancelor of the Vniuersitie of Paris He making the distinction of fides mortua fides ficta and fides viâ—ae saith that fides viâ—a est credere Dei veritatem â—bin hoc â—um amare timere per affectionem A liuely faith is to beleeue the truth of God But that is not all Besides beleeuing of Gods truth to be truth a liuely faith doth also loue God and feare God in affection as a naturall and louing child loueth and feareth his naturall and louing father for of a seruile feare I trow no Papist is so simple as to expound him Now how shall he affectionately loue and reuerence God as a Father which is not by faith perswaded that God carrieth a fatherly affection towards him The same Gerson preaching to the French King and directing his speach to the King by name exhorteth him against all the temptations of the Deuill to arme himselfe with the sheild of faith in te ipso per bonam dicas credulitatem and saith hee say thus to the Deuill in thy selfe or in thine owne heart by a steadfast faith O humani generis inimice hoc non me vinces pacto nec me falles O Sathan thou enemie of mankind thou shalt not thus ouercome mee nor deceiue mee Quia cùm credam Deum esse illum Deum meum esse Patrem meum Dominum meum c. Thou shalt not ouercome me for why Because I beleeue there is a God and that this God is my God my Father my Lord and all good things to me Marke how he teacheth the King the art of application and by a faith applying the goodnesse of God vnto himselfe to resist the Deuill Now no man can say God is my God my Father my Lord c. but by a speciall confidence in his mercie And for the manifestation thereof let me here insert a saying of S. Augustine though he be none of that band which now I am mustering to shew what manner of faith that is which maketh a man to crie with S. Thomas My Lord and my God So shall we see with what kind of faith Gerson perswaded his Soueraigne to resist the Deuill S. Augustine speaking of that in the Psalme Beâ—tus vir cuius Dominus Deus ipsius Blessed is the man whose Lord is his God saith thus Super omnes est Deus tamen nescio quo modo non facile quisque audet dicere Deuâ— meus nisi qui in eum credit qui illum diligit ipse dicit Deus meus God saith he is God ouer all men and yet I cannot tel how it is that not euery man dareth redily say My God only he that beleeueth in him in eum and loueth him hee saith boldly My God Tuum tibi fecisti cuius es hoc ipse amat Thou hast made God thine owne whose thou art by faith and loue and this God himselfe loueth Then he addeth Prorsus dulcedine affectus tibi secura praesidenti dilectione dic Deus meus Beeing affected in thy selfe with the sweetnesse of God and with a secure and verie confident loue towards God say My God It was obiected to the Protestants in Queene Maries dayes as a note of an Heretike to say my God my Father my Sauiour c. Indeed S. Augustine saith Euery man cannot say so and no maruaile if those bloodie persecutors durst not speake so For a man to say with a good conscience God is my God or God is my Lord hee must haue by faith feeling of Gods mercie and as a fruit of this faith loue towards God for his mercie and then he may comfortably applie God and as it were appropriate God vnto himselfe as his peculiar owne and with this faith resist
the glosse seauen mannerâ— of wayes how there is made transiâ—â—s à â—ide ad fidem a passage from faith to faith of which S. Paul speaketh in his Epistle to the Romanes The fourth of them he nameth to be ex side promissionis in fidem completionis from the beleefe of the promise to the beleefe of the performance of the promise He seemeth to say that there is one sâ—eppe of faith to beleeue the making of the promise and a further steppe of faith to beleeue the performance of the promise Howsoeuer hee meane this I collect certainely from him that faith is occupied about the promises of God and the performance of them which cutteth the throates of our bare Historians Iâ— an other place the same Author sheweth that the name of faith is taken diuerse manner of wayes and among the rest sometimes it signifieth certâ—â—udo comprehensionis And in that acception hee expoundeth the forenamed place of S. Paul By it the righteousnesse of God is reâ—eated from faith to faith Now S. Paul speaketh there of that faith which is preached in the Gospel and by which The iust doth liue And therefore if that faith be certitudo comprehensionis then it certainely comprehendeth what the Gospell offereth and those are the promises of mercie Wekelius saith Fide Christum â—angis sentis meritum pasfionis incaâ—â—ationis sine omni praeâ—io mertio gratis tibi daâ—um By faith thou touchest or â—aiest hand on Christ by faith thou feelest the merit of his passion and incarnation freely giuen to thee without any desert of thine going before to purchase it Faith therefore giueth a sense and feeling to a mans heart that the benefits of Christ doe belong to him And againe Fide â—â—quam huâ—t Deâ—ergate maximam charitatem qua cum adhue iâ—imicâ—s esses proprium â—â—um Filium prote dedit sentis â—angistque Christum By â—aith I say thou â—eelest that great loue of God towards thee of which loue hee gaue his owne Sonne for thee when as yet thou wert his enemie thou feelest and touchest Christ. Sed non nisiâ— charitate possides yet thou doest not possesse him but by loue Guadalâ—â—â—nfis writing vpon Hoseâ— and expounding that place Desponsabâ— te â—ihi in â—ide which we translate I will marrie thee to mee in faithfulnesse but he expoundeth there of our faith towards God Fide anima desponsaâ—â—r Deâ— By faith the soule is betrothed to God And againe Fides est arrha desponsationis anime cum Deâ— Faith is the earnest or paunâ— or pledge or gage of our espousing vnto God For the high and righteous God to take vs base and sinnefull men as it were in marriage so neere and so deere vnto himselfe this is a speciall yea and an vnspeakeable mercie Now faith is as it were the marriage ring by which this mercifull contract is assured to our hearts Espensaeus saith that S. Paul in his discourse of Faith non quamlibet fidem qua Deo creditur sed â—am salubrem plâ—neque enangelicam definiuit He doth not define or intreate of euerie kind of faith by which we beleeue God but a sauing faith and altogether Euangelicall or Gospel-like So then in his opinion there is a faith more perâ—it and exquisite then that which beleeueth the truth of God and which more fully answereth the scope and drift of the Doctrine of the Gospell Now what the pith and vigor of the Gospel is hath beene alreadie declaredâ— euen Christ and all that is Christs giuen for our salâ—â—tion But among all the rest giue me leaue largely to make report of that same honest Frier Ferâ—s the honestest Papist I thinke that euer wrote He speaketh so like a Calvinist in this case that it is a wonder his books are not condemned for Hereticall He discoursing of the Centurioâ—s faith which Christ so commendeth in the Gospell I haue not found so great faith no not in Israelâ— â—â—iteth in this manner Non semper â—ides est quod nos fidem dicimus That saith he is not alwaies faith which we call faith How so Fidem nos dicimus assentâ—â—i ijs quae diuinis historijs produntur quae Ecclesia credendo proponit we commonly call this faith to assent to those things which are recorded in the diuine histories and which the Church propoundeth to bee beleeued This the Schoolmen call an vnformed faith or faith wanting a forme and S. Iames a dead faith marke well then of what faith Ferus expoundeth the discourse of S. Iames and which is without workes euen plainely of that which doth onely Credere Deo But to the point he addeth Secundum Scripturam fides non est absque fiducia misericordiae diuinae promissâ— in Christo According to the Scriptures faith is not without confidence of the mercie of God promised in Christ. A grosse Lutheran yet hee prooueth this by diuerse examples out of the holy Scripture It is said of Abraham Abraham beleeued God and that was iâ—puted vnto him for righteousnes What beleeued he No more then that there was a God Yes he beleeued the promise of God when God said to him Feare not Abraham I am thy buckler and reward Abraham relying vpon this promise went out of his owne land c. and he trusted in the mercie and goodnesse of God nothing doubting but wheresoeuer he liued he should finde God his Protectour Credunt ergo qui pro Protectore pro Patre Deum habent non pro Iudice O worthy speech They beleeue which account God for their Protectour and for their Father not for their Iudge But he proceedeth and of this kind of faith he expoundeth these places Yet you did not so beleeue the Lord. And that of Moses and Aaron because you beleeued me not And that in the Gospel He that beleeueth in him shall not bee condemned Non hîc loquitur de historica aut informi fide sed de fiducia misercordiâ— per Christum praestaudae He speaketh not there saith Ferus of an historicall or vnformed faith but of a confidence in the mercie of God to be yeelded by Christ. Many other instances hee there giueth but at length concludeth thus Summa fides quam Scriptura commendat non aliud est quà m fidere graâ—uita miserecordia Dei Hâ—c vera fides est qua iustus viuit hanc vnam à nobis Deus requâ—â—it ad â—anc confirmandam etiam Filium dedâ—◠〈◊〉 de bona voluntate sua erga nos dubitemus sed vt ponamus in Deo spem nostram In English thus The summe or conclusion of all is this The faith which the Scripture commendeth is nothing else then to trust in the free mercie of God This is that true faith by which the iust man liueth this faith onely doth God require of vs and for the confirmation of this faith he hath also giuen his Sonne that we should not doubt of his good will towards vs but that