God cannot properly be referred neyther to the honestie of maners nor to the tructh of faith must be knowne to be figuratiue Moreouer the ancient Fathers long agoe the Schoolemen of late time and the Popish writers at this day do teach that there be diâ—ers senses of Scripture And although all of them preferre the hystoricall and litterall sense yet Sixâ—â—s Senensis and Bellarmine doe make it double eyther proper and simple according to the first and naturall signification of the words or metaphoricall and figuratiue when the wordes are translated from their naturall signification to another and that there bee so many kindes of this sense as there bee kindes of figures Now what is preaching but expounding of Scripture and deliuering the true sense of it As appeareth by the practise of Ezra Nehe. 8.8 and the Leuites who reade the Lawe of God distinctly and then gaue the sense and caused the people to vnderstand what was read Those then who in their Sermons deliuer the true sense of the word written according to those seuerall kindes of expositions must needes deliuer the worde of GOD cuen the selfe same worde that is written Againe not onely the things expresly set downe in the Scriptures but likewise such thinges as by sound and necessarie consequence bee collected thence are taken for written truthes and not vnwritten traditions Aeonsus Viruestus a Popish Bishop and a bitter enemie to Luther Adners Luther doginat philippi c. 9. p. 147. acknowledgeth so much For hee saith That things may bee conteyned in the Scripture eyther formally and expresly or materially being drawâ—â— by a necessary collection from the contents And this he saith is called Virtualis continentâ—a To denie this saith hee is not Christian wisedome but Iewish superstition And then teacheth that wee are as much bound to giue assent to those thinges that be materially conteyned and drawne thence by a lawfull collection as to those that be formerly and expresly conteyned Bellarmine cannot deny but that Scoties taught De Eucharist lib. 3. c. 23 there was not any expresse place of Scripture to proue Transubstantiation without the declaration expositioÌ„ of the Church Neyther dare the Cardinall reiect that assertion but saith Quia colligitur ex scriptura diuina that Transubstantiation belongeth to the Catholicke faith because it is collected out of the diuine Scripture In his iudgement then that is a written trueth which is collected from the Scripture as well as that which is expressely set downe in the Scripture If therefore Preachers deliuer no other doctrines in their Sermons if they confute and condemne no other errors if they teach no other duties if they reproue no other sinnes if they minister no other consolations and if they vrge no other exhortations then they haue warrant in the written worde of God eyther by expresse testimonies or by necessary collections the worde which they preach is the very same in kind in nature and substance with the word written And so there is not one word written and another word preached as the Doctor woulde beare men in hand but one and the same word diuersly vsed So absurd is this his obseruation so voyde of reason so destitute of proofe and so discrepant from the doctrine of his owne Church that it may well bee thought that rather malice against vs then any warrant from the text caused him to set it downe And heere behold how farre malice doth carry your teachers euen to forsake their owne companions and to ouerthrow the coÌ„mon and receiued doctrine of their owne Church that so they may crosse and condemne vs. And to conclude with him hee that will regard what be writeth in the latter end of his obseruation may easilie perceiue how hee ouerthroweth his owne note obserued in the beginning For he produceth the Apostle Peter as an indifferent witnes in this case who saith that the Worde of God endureth for euer and this is the worde which is preached among you whose testimonie doth euidently prooue that the worde written and the worde preached then by the Apostles and other Ecclesiasticall persons was the very same worde For it is apparant by that verse which hee alleadged that the worde of God which endureth for euer and the worde which then was preached were one and the selfe same worde Now what was the word that endureth for euer was it not the worde written If anie will denye this let him reade the former verse in Peter and compare that verse and this Isaiah 40.6.7.8 with the wordes of the prophet Isaiah and hee shall finde it to be the worde written by the Prophet So as Peter maketh the worde written by the prophet and preached by the Apostles to bee the same Againe this great Doctor saith * Immutabile est in natura substancia sua etâ—i propagatione explicatione variâ— the Word is the Seede because it is vnchangeable in it owne nature and substance though diuers in explication and proueth it out of Basil and Vincentius Lyrenensis who make that agreemeÌ„t betweene the word written and the word preached that they are both one in substaÌ„ce for they preached nothing but what was written yet the word writteÌ„ was made fruitfull by preaching SECT III. BVt to leaue the Docter and his obseruation It may be some others will acknowledge contrarie to his minde that whosoeuer preacheth nothing but such doctrines as are either expresly taught or necessarily gathered from the scriptures preacheth nothing but the written word And yet will likewise contradict me because they hold that there is another word of God besides the written word Bellarmine (1) De verho Dei nonscript lib. 4. c. 1. saith there is verbis Dei scriptrÌ„ verbum Dei non scriptum A word of God written namely the bookes of the old and new Testaments And a word of God not written namely the traditions of the Church which be not written in the scriptures Gregory de Valentia (2) Refutat falsar causar Herbrand cap. 1. holdeth it for a most certaine thing that the word of God is not onely conteyned in written letters as it pleaseth him to tearme the scriptures in way of disgrace but is also put in the voyce of the Church and there doth sound Coster the Iesuite speaketh more plainely and peremptorily (3) Et anteÌ„ scriptura ecclesiae catholicae consensies concors omnium Christianorum per tot uÌ„ terrarum orbem doctrina Huius scripturae praestantia multis partibus super scripturas quas nobis in membranis Apostoli reliquerunt Encherid cap. 1. So also saith Hosius Quod ecclesia docet expressum Dei verbum est De expresso Dei verbo fol. 119. in 106. That the consent of the Catholike Church and the consonant doctrine of all Christians throughout the world is the scripture And in many points excelleth the scriptures which the Apostles haue left vs in parchments And this he maketh the first and
faith is in the diuells for they belieue and tremble as Iames teacheth And therefore those Atheists Quâ—â—â—on credunt peâ—â—res sunt those prophane and obstinate scoffers against religion which will not belieue the scriptures nor acknowledge the truth of the things therein reuealed quam daemonts ad huc nec de mones imitartur August an episi Ioh. tract O. See postscript Sect 12. are worse then the diuels And if they be worse then diuells of hell they must needes be farre from entring into heauen The other kind of common faith is termed a temporary faith which is a certaine ape of iustifying faith yet is not the same for although it goe some degrees beyond an historicall faith yet it comes short of a iustifying faith not onely in regard of sinceritie and manner of apprehension but also in regard of the efficacie in internall and externall actes and in regard of the time of continuance This is called a temporary faith not onely for distinction sake to put a difference betwixt it and other kinds but also because it continueth but for a time as appeareth by this place For this is the faith here spoken of And although some Papists laugh at the very name which we giue it as if it were a new coyned tearme yet you see it is grounded on this text And they might also haue seene it taught by others if either they had read the writings of the ancient August de verarelig cap. 50. Bernard parâ— sâ—rm ser 1. fine epist 42. ad Henr. Senon archiepâ—â—cop to 2. col 63. or their malice against vs had not blinded their eyes Augustine giues the tytle and Bernard doth not onely giue it the like tytle in calling it sides sicla and comparing it to earthen vessells that are easily broken but likewise distinguisheth if froÌ„ the dead faith which is without good workes and from the tryed faith which endureth to the end And also describeth it at large by the very words of this my text This faith was in these Iewes who by the sight of Christs miracles at Ierusalem beleeued in him Ioh. 2.23.24 They are said to beleeue in his name and so doubt were perswaded non curabat corum vâ—rbaâ—â—â—c mouthatur corum â—pphâ—â—â—â—â—◠〈…〉 for 〈◊〉 mâ—xâ—sâ—igâ—â—â—â— coâ—â—oâ—â—ebat Sâ—â—â— did acknowledge that he was the Messiah to come yet Iesus did commit himselfe vnto them because he know them all and what was in them If he had seene a sound and permanent faith in them no doubt he would haue trusted them but because he saw their faith was neither sound nor constant he would not trust them he foresaw that for all their present proâ—ession they might forsake him afterward as the Capernaites did The faith also was in Simon Magus but quod non adhererent sibi constanter nec crat cor corum rectum cuÌ„ eo Ferus in Ioh. 2. Act. 8.13 Act. 21.23 who though before he had bene a notorious sorcerer yet hearing Philip preach did beleeue and was baptized and continued with Philip as a professour of the Gospell and wondered when he saw the great miracles which were wrought yet when he would afterward haue bought the gifts of the holy Ghost for money and haue made a marchandise of them Peter told him that he had neither part nor fellowship in that busines that his heart was not right in the sight of God that he was in the gall of bitternes and in the bond of iniquitie â—piphan cont hares lib. 〈◊〉 to 2. hares 21. Euseb hist â— 14. Niceph. 2.36 And after that if we may giue credit to humane writings and Ecclesiasticall hystories hee became a sorcerer againe and an open enemie to Peter and the rest of the Apostles and in a fearefull manner died at Rome This faith was in Iudas one of the twelue he vnderstood the misterie of the Gospell professed himselfe an Apostle of Christ preached the Gospell as well as other Apostles and for a long time was of honest behauiour yet Christ called him a diuell Ioh. 6.70 Ioh. 17.12 and the childe of perdition Afterward he betrayed his Maister for money and then hanged himselfe through desperation This faith was also in those who fell into the vnrecouerable sinne against the holy Ghost for they were enlightened had a taste of the heauenly gift were partakers of the holy Ghost Heb. 6.4.5 and tasted of the good word of God and of the powers of the world to come And yet they so sel away as they could not be renewed by repentance did crucifie againe the senne of God and made a mocke of him And this faith haue many others who heare the word acknowledge the truth of it hope to be saued by it make profession of it liue in outward obedience and receiue the Sacraments and yet in time of persecution proue Apostataes But that you may the better discerne the nature of this faith I will note the seuerall degrees of it for thereby you may clearely see how faire it doth agree with an historicall a iustifying faith and how faire it doth differ from them both There be sixe degrees of it 1. The first degree is illumination and knowledge These beleeuers haue a knowledge of Gods word especially in the chiefest poynâ—s of Gods will and worship in the fundamentall points of mans redemption and in the most necessary points of mans luetic Iudas could not haue beene a Preacher of the Gospell vnlesse he had knowne these things Christ would not haue sent him to teach these things to others if him selfe had beene ignorant of them Those which fell away to the fearefull sinne against the holy Ghost were before enlightned Vnlesse men know the truth they cannot beleeue it How shall they beleeue except they haue heard And herein this faith aâ—reeth both with an historicall and a iustifying faith Christ sayd of the Apostles Ioh. 1â— 8 They haue knowne surely that I came out from thee and haue beleeued that thou hast sent me Knowledge is the first step and degree to each kinde of faith And therefore those who be ignorant of the principles of Religion come so farre short of a true sauing and iustifying faith that as yet they haue not attayned to an hystoricall or temporary faith 2. The second degree is an assent to the truth of the Gospell They are infallibly perswaded that the whole doctrine of the Gospell is true and euery part of it that it teacheth vs the right way to heauen and that all things therin contained shal certainely be accomplished both for the condemnation of vnbeleeuers and for the saluation of beleeuers In regard hereof Christ saith He that receiueth his testimonie Ioh. 3.33 Rom. 7.16 hath sealed that God is true As Paul sayde I consent to the Law that it is good So this beleeuer will say I consent to the Gospel that it is good Yea he will auouch with the same Apostle 1. Ton. 1.15 This is
vnto his father because that although he had hid these thinges from the wise and men of vnderstanding yet he had reuealed them vnto babes Though some of his hearers in Capernaum tooke offence at his doctrine of eating his flesh Ioh. 6.66.68 drinking king his blood and from that time went backe and walked with him no more Yet the Apostles would not forsake him but fâ—ely ackdowledged that they would neuer leaue him because he had the words of eternall life and they did beleue that he was the Christ the Sonne of the liuing God When he preached in the Temple at the Feast of the Tabernacles Ioh. 7.40.41.43.46 there was dissention among his hearers Some sayde Of a truth this is the Prophet Others sayd This is the Christ Some sayde Shall Christ come out of Galilie Others said Neuer man spake like him At another time some that heard him saide hee had a Diuell and was mad Ioh. 10.20.21 and blamed men for hearing him any longer Others said These are not the wordes of one that hath a Diuell Can the Diuell open the eies of him that was borne blind Such diuersity of hearers had Christ his worde did not worke alike in all that hard it Some waxed worse some were made better by hearing of it The like effect was seene in Pauls hearers When he and Barnabas preached at Iconium â—â—â— 14.1.2 â— a great multitude both of Iewes and Graecians beleeued though there were some vnbeleeuing Iewes that stirred vp and corrupted the mindes of the Gentiles against the brethren In that deuision of the Citie though some were with the Iewes yet some were with the Apostles Act. 17.32.34 And when he preached at Athens some mocked him for his doctrine of the Resurection some would heare him againe as if they were not fully resolued but desired to be further instructed yet certaine men did cleaue to Paul beleeued as Denys a Iudge of Mars Streete Damaris a woman and others with them And thus it pleaseth GOD still to blesse the Ministerie of his seruants Though they cannot conuert all yet they doe conuert some they doe not altogether lose their labour As there is no field so barren but if it be sowne some seede will come vp and yeeld encrease so is there no place or congregation so bad but if the truth be there sincerely taught it will in time winne some Though some continue obstinate and remaine as ignorant as Popish and as prophane as euer they were before they heard Yet Wisedome shall be iustifyed of her children as many as are ordayned to eternall life shall beleeue Some shal be called and by hearing shall grow in knowledge in grace and obedience This may comfort and encourage vs in our labours Though it bee some griefe to see many non proficients who heare much and are neuer the better yet if it please the Lord to giue some happie issue vnto our labours that wee edifie some though not all that wee profite a few though not many wee should therewith be content and praise the Lord for it If indeede wee should conuert none at all yet must wee not faint but still continue our paines and expect a reward at the Lords hands for he will reward our laboures though we should do others no good thereby And therefore the Prophet sayd Isai 49.4 I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God It is not our worke but the Lords worke 1. Cor. 3.6 to conuert soules Paul may plant Apollos may water but it is God that giueth the encrease Wee haue receiued and taken vpon vs Curam non curationem Bernard de consider lib. 5. cap. 3. A care and a charge not a curing Non est in medico semper releuetur vt ager It is not in the power of the Physition to cure his sicke patient at his pleasure Euery one of vs shall receiue a reward 1. Cor. 3.8 Secundum laborem non secundum prouentum according to his labour not according to his fruit As Bernard well obserued 1. Cor. 15.10 And therefore Paul sayd not I haue profited more then all but I haue laboured more then they all And rather reioyced in the abundance of his labours then in the fruitfulnesse of his laboures 2. Cor. 11.23 It a quaso fac â—â— quod tuumest Nam Deus quod suum est satis obsque tua solicitudine anxietate curabit Doe then I pray thee that which is thy office and dutie God will haue care enough of that which belongeth vnto him sayd the same Bernard But if we conuert and edifie some by our poore Ministerie we may comfort our selues by them and say of them as Paul did of the Corinthians 1. Cor. 9.2 Yee are the seale of our Apostleshippe in the Lord. And as hee did of the Thessalnians 1. Thes 2.19 What is our hope or ioy or crowne of reioycing Are not euen you it in the presence of our Lord Iesus Christ at his comming When wee sow good seede in the Lords field the enuious man soweth tares Wee must not looke that in a populous congregation all should be good and true hearers If some onely be good and profitable hearers let vs praise GOD for them and pray vnto him dayly to encrease their number But to come neerer to the properties of these hearers in particular In the description of them and by comparing them with the former hearers wee may easilie perceiue that in some thinges they doe agree with them in some thinges they differ from them and doe much excell them There were some commendable thinges in diuers of the former hearers and would haue wrought good in them if they had beene well vsed In these things doe these good hearers agree with them They haue the selfe-same things though in a better maner and with better vse 1. They agree with them in that they heare as well as the rest All the persons spoken of in this Parable are hearers both good and bad and they all heare one and the same doctrine though not after one and the same maner nor with the like efficacy and fruit z And therefore those which refuse to heare eyther through error as our Recusants or through contempt and negligence as some carelesse and carnall people are so farre from beeing the ground here mentioned as that they are worse then the bad ground spoken of before There cannot be any goodnesse in their hearts nor yet in their liues Can any field yeeld a good crop of corne at haruest which was not sowne at the seede time They are worse then many reprobates haue beene and are How then can they looke to be as good as the Elect are and shall be 2. They agree in the vnderstanding of the word for it is sayd in Mathew He that receiueth seed in good ground Mat. 13.23 is
he that heareth the word and vnderstandeth it Mat. 13.19 And although the first sort of bad hearers are sayd to heare and not vnderstand Yet the other two fortes are insinuated to haue vnderstood for how could they receiue the word with ioy vnlesse they vnderstood it How could cares of the world the deceitfulnesse of riches and voluptuous liuing choake the word after it was heard vnlesse it had beene vnderstood So that as the vnderstanding of the word is not sufficient to make you good hearers so on the other side the want of vnderstanding declareth you to be bad hearers All good hearers vnderstand the word though not onely they Good hearers must practise that which is taught them But how can they practise that which they vnderstand not 3. They agree in their affection to the word Those that be as stony grouÌ„d receiue the worde with ioy So also doe these good hearers though the thing it selfe be not expresly meÌ„tioned The Gospell is glad tydings and reioyceth the hearts of all that embrace it There is no commendable propertie in the reprobate and vnprofitable hearers but it is found in the elect and profitable hearers and that in a more excellent manner And therefore those who are nothing mooued nor comforted by the word are worse then some bad hearers and must not be reckoned in the number of good hearers Notwithstanding in this description of these good hearers wee may perceiue that in diuers other things they differ much from all the former hearers and therein doe greatly exceede and excell them all They are described by three properties and by them all they differ from the rest 1. By the manner of receiuing the word They receiue it with an honest and good heart 2. By the maner of reteyning it They keep it 3. By the maner of practising it They bring forth fruit and that with patience and plentie Touching the first propertie 2. things may bee noted The one more genenerall and that is the instrument of hearing it is with the heart The other more speciall and that is the qualitie and disposition of their heart it is an honest and good heart 1. Concerning the former we may hence obserue that those who will be profitable hearers of Gods most holy word must heare it with their hearts not onely with their eares to harken vnto the sound of it while it is vttered nor onely with their heads to vnderstand that which is deliuered but likewise with their hearts to keepe it and obey it Deut. 6.6 The Lord required of the Iewes that the words which he commanded them should be in their heart The wise man thus exhorted his sonne Proâ— 3.1.3 Forget not thou my law but let thine heart keepe my coÌ„mandements binde them on thy necke and write them vpon the table of thine heart And for this cause when Lydia went to heare Paul Act. 16.14 the Lord opened her heart that so she might attend to the things which Paul spake If her hart had bene shut so as the word could not enter in she had bene an vnprofitable hearer but God opening her heart that shee might receiue the word into it shee became a profitable hearer And there is great reason why al profitable hearers should receiue the word with the heart and into the heart 1. For the reformation and direction of the heart Gen. 6.5 by nature mans heart is corrupt yea all the imaginations of the thoughts of his heart are onely euill continually And out of the heart remayning corrupt come euill thoughts Mat. 15.19 Murthers Adulteries Fornications Thefts false Testimonies Slaunders such like sins which defile the man as Christ teacheth Now the worde is an Instrument of sanctification Ioh. 15.3 Christ said his Disciples were al clean through the word which he had spokeÌ„ to them And praâ—ed to his Father Ioh. 17.17 Sanctify them with thy trueth Ephe. 5.26 thy word is the trueth And the Apostle teacheth that GOD doth sanctify the Church clense it by the washing of the water through the word Now theÌ„ the plaister must be applyed to the place that is wounded or sore If it be applied to any other place it will do no good If the disease come froÌ„ the hart or inward parts it is in vain to lay the plaister to the head to the eare to the hand or to the foote so long as the heart inward parts are not cured they will minister new corrupt matter to the outward parts If then our hearts be corrupt we must not onely be content to apply the word to the eares by hearing it to the head by vnderstanding it to the tongue by talking of it but also to the heart for the purging of it at the first and for the guiding of it alwaies afterward 2. Againe the heart is the seate of the affections you must therefore receiue the word into your hearts that so it may worke on your affections both to sanctifie them as also to stirre them vp vnto good Thou must loue the word trust in the word and reioyce in the word or rather thou must loue God trust in God and reioyce in God because of his word as was shewed before in the example of Dauid Thou canst not doe this vnles thou receiue the word with thy heart As meate cannot nourish thy body vnles it be receiued into thy stomacke And as seede can neuer sprout nor come vp vnles it be cast into the furrowes and clods of the earth no more will the word profit thy soule vnles it be receiued into by heart 3. Moreouer the heart is the commander of the whole man and sets all on worke according to the disposition of it selfe Of the abundance of the hart the mouth speaketh as saith our Sauiour Math. 12.34.35 A good man out of the good treasure of his heart bringeth forth good things and an euill man out of the euill treasure of his heart bringeth forth euill things As the primuâ—â— mobile doth turne all the other inferiour orbes round about with it And as the watch wheele of a clocke guideth all the other wheeles If it stand they stand if it goe they goe if it goe slowly they goe slowly if it go swiftly they go swiftly So doth the heart of man rule and order all the senses and parts of his body either to good or euill they are exercised as it is affected Those then that would be obedient hearers of the word must needes receiue and embrace it with their hearts that so their hearts louing and lyking and beleeuing it may set all their senses and all the parts of their bodies on worke to practise it 4. Lastly the heart is the safest place for it As sowne corne if it lye on the top of the furrowes may easily be deuoured by the fowles of the ayre but if it be hid and couered is free from that danger so the word which thou hearest if it goe
they heare it and learne it and keep it in their hearts that they may order their liues by it and practise it when occasion is offered Happy are all those which thus heare For as Iames saith Iam. 1.25 Who so looketh into the perfect law of libertie and continueth therein hee not being a forgetfull hearer but a doer of the worke shal be blessed in his deede If therefore you would haue your hearing to be acceptable to God and comfortable to your owne soules let it end in obedience Ground that is sowne with good seede though it shoot forth a broad and rancke blade will not content the owner vnlesse it bring forth a good croppe No more can you please the Lord by hearing vnderstanding and professing the word vnlesse therewithall you bring forth fruite of obedidience in your liues All the knowledge and learning that men can possibly haue in any Aâ—te or Science is nothing worth without practise And can you thinke that your knowledge in matters of Religion will profite you any whitte without practise And indeede wee learne no more then wee practise As that Paâ—â—â—â— acknowledged who hearing the first Verse of the 39. Soâ—rat hist. lib. 4.18 Psalme I said I will take heede to my wayes least I offend with my tongue confessed that he had not learned it in many yeeres because he had not in many yeres attained to the right practise of it We should be carefull to bring forth these fruits both in respect of God and also in respect of our selues First in respect of God because they serue for his glorie Therefore sayde CHRIST to his Disciples Ioh. 15.8 Herein is my Father glorified that yee beare much fruite And therefore Paul prayed that the Philippians might be filled with the fruites of righteousnesse Phil. 1.11 which are by Iesus Christ vnto the glorie and prayse of God Rom 2.23 Those which glorie in the Lawe and breake it doe dishonour God but they which â—eare it and obey it do honour him If then you hauâ— any zeale of Gods glorie bring forth these fruites Againe in respect of our selues because wee shall receiue the reward of them These that haue their fruit in holinesse Rom 6.22 shall haue their end in eternaâ—l life The workes of darkenesse are vnfruitfull workes Iâ—â—es 5.11 they bring no good to the authouâ—s but the works of rightâ—ousnes are fruitfull and procure a great reward to the doers The fruites of grace are the seedes of the fruites of glorie Hee that soweth to the Spirit Gal. 6.8 shall of the Spirit reape eternall life 1. Cor. 15.38 Let vs therefore as the Apostle exhorteth vs not bee wearie of well doing for in due season wee shall reape if wee faint not Let vs be stedfâ—st and vnmoueable abundant alway in the worke of the LORD forasmuch as wee knowe that our lâ—bour is not in vaine in the LORD Yea let vs be fruitfull in all good duties as well in those that abridge vs of our flesh he delights and worldly gaine as in other seeing the losse and want of those here shall bee recompenced with greater pleasures and profits in the Kingdome of heauen But take heede least you bee deceiued in iudgeing amisse of these fruites for some haue erred in taking those to be good fruites which are none and those to be none which are 1. These fruites come of the seed and bee of the same kinde and nature with the seede As nothing is good seede but the worde of God so nothing is to bee taken for good fruit but the practise and obedience of the worde And therefore the actes of will-worshippe the obseruations of vnwritten traditions and the practise of mens precepts are not the fruits here spoken of The Lord may say to them that bring foorth such fruite Who required these thinges at your handes These things as the Apostle saith Col. 2.23 may haue a shew of wisedome in voluntarie Religion and humblenesse of minde and in not sparing the bodie nor hauing it in estimation to satisfie the flesh yet they perish with the vse they are after the comandements and doctrines of men and therefore cannot please the Lord. God requires that you who haue beene taught the worde should bring forth the fruites of it and not the fruites of humane traditions If a man sow his fielde with corne and it bring forth more grasse then corne it will not content him the grasse would haue growne there though it neuer had beene sowne with corne In like sort if you be taught the word of God and be more carefull to obserue mans traditions theÌ„ Gods truth you shall not please the Lord therby but rather offend him 2. Againe as some haue erred in taking those to be fruits which are not so on the other hand some haue erred in taking those to be no fruits which indeed are good fruits Know you that the practise of euery dutie comanded in the word is good fruit Notwithstanding as there be diuers kinds of seede some of one graine some of another also diuers kindes of fruits some of one graine some of another So there be diners kinds of doctrines diuers kinds of duties And as al fields are not sowne with the same graine but some with one kinde some with another as they will best beare So all doctrines and duties are not imposed and enioyned to all persons but some to one some to another according to their calling place and estate And therefore as all fields doe not bring forth the same graine but euery one that kind wherewith it was sowne So all persons cannot performe the same duties but some one kinde some another according to their estate and calling The Magistrate therefore bringeth forth one kind of fruite the minister another the people another The father one kind the child another the Maister one kind the seruant another The rich one kind the poore another Yet as that is accounted a fruitfull field which bringeth forth a plentiful encrease of that graine wherewith it was sowne though it be not the least graine of all So those persons are fruitfull hearers who carefully performe all such duties as belong to their place state and calling though they be not able to performe such good workes as are accounted the greatest and most profitable Some haue imagined that the founding of Colledges and Schooles erecting of Hospitals building of Churches bountifull almes giuen to the poore and such great good workes which can be performed by a fewe are the onely or chiefest good fruites Though we will not denie but that these be excellent fruits in their kinde if they proceede from a good roote and be directed to a right end yet are there many other good fruites that may be as acceptable to God and as comfortable to the doers Not onely the common duties of all Christians but likewise the particular duties of euery mans speciall calling and estate though it be neuer
all things spoken and written against the Doctrine of your moderne Priestes If you vouchsafe to reade our writings you commonly giue no more fauourable Censure of them then Iulian the Empetour gaue of the ancient Fathers bookes who thus said of them Soâ—â—◠〈…〉 I read I vnderstood I condemned And we might iustly answere you as Basil and other Learned Byshops answered him Thou hast reade but not vnderstood 〈…〉 for if thou hadst vnderstood thou wouldest not haue condemned Some of you are like those men whereof the Apostle Iude spake who condemne those things which they knowe not Ibid. Others of you knowe and vnderstand more Iude. 10. yet reiect all things as erroneous and hereticall which you knowe to be contradictorie to the positions of your popish priests Yea many of you be such vnequall iudges that although you canot but approue almost all points in the booke yet if there bee but one only thing which you distaste you presently condemne all the rest for it And take it to be as a leafe of Coloquyntis which marreth a whole messe of pottage and as a dead Flye that spoyleth a whole boxe of oyntment In regard whereof I may iustly feare your sharpe and bitter censures of these my Sermons now put foorth to open sight I can expect no more indifferencie and fauour at your hands theÌ„ others my betters haue formerly found NotwithstaÌ„ding as often heretofore I haue laboured by many meanes to giue you satisfaction in your doubtes and demandes both by priuate conference with diuers of the Layetie by seuerall answeres made to the writings of the learned on your side and also by open disputations with your priests as some of you cannot denie if you would testifie truth So would I now giue you full contentment if any reasonable thing will content you for all such exceptions which I thinke you wil take against these Sermons Whereas the learned on your side doe charge vs that in our sermons and writings we interpret the Scriptures according to our owne fancies and priuate conceits and not according to the vniforme sense giuen by the Fathers and the common exposition of the Church and thervpon would perswade you not to heare or reade or belieue any thing which wee proue by the scriptures I will make it apparant that in those points of controuersy touched in these sermons and confirmed by seuerall texts of scripture I haue the consent of the ancient Fathers and also of manie of your owne late wryters Cardinall Bellarmine acknowledgeth that before the Pelagian heresie arose the Fathers did not exactly handle the question of Praedestination by grace Degra lib. arbur libâ—â— cap. 11. initâ—o but onely when occasion was offered did briefly set down their opinions And that Chrysost did not plainly preach preueÌ„ting grace because at that time they were not risen vp Ibid. lib. 6. cap. 6. which denyed it As if the Fathers did speake and write plainely fully of those poynts onely which were controuerted and impugned in those dayes Now it is certaine that few of those poyntes which I mentioned were called into question in their dayes There were many controuersies de co quod creditur non de co quo creditur as the M. of Sentences Lumb sent lib. 3. dâ—st 23. c. out of Augustine distinguisheth of the things to bee beleeued or of the obiect of faith yet not of the habite of faith or of the gift or qualitie whereby wee beleeue And therefore the trueth is not to be gain-sayed though we could not produce very pregnant and plentifull testimonies out of their writings touching the nature and kindes of faith Nowithstanding they haue not left themselues without witnes in that they do vpon occasions declare their iudgements therein which serue to confirme the trueth on our side These testimonies of theirs and the testimonies of your owne Doctors I did forbeare to recite in the Pulpit or write in the copie of the Sermons that so I might auoyde tediousnes Yet hauing diligently perused them and hoping that they would be of force with some that duly consider them I thought good to set them apart by themselues and to adde them as a postcript after all SECT II. WHereas I taught that the word of God is the spirituall seede which must bee sowne in our heartes to make vs fruitfull in all good workes And that Preachers ought to teach and people ought to heare and receiue nothing but the word and did limit the word to the word written I know it crosseth the doctrine of some in your Church and therefore may perhaps be misliked by you First your countrey-man Doctor Stapleton Promptuar in Dominica sexagesim writing a Postill for the instruction of Popish Preachers could not finde in all this Parable any poynt to bee obserued against vs but onely this that the word is the seed And will haue To the same effect the Rhemists not the worde written but the worde preached to be the seede Yea he maketh two words of God the one written write Aâ—â—ot on 1. 〈◊〉 2 1◠〈◊〉 2. the other preached and therby would confute vs who hold that nothing is the word of God but that which is written in the Scriptures of the Olde and New Testaments But theâ—in that great Doctor declared himselfe neither to know what the Scripture is nor what true preaching is noâ— what we hold to be the word of God â—ast what is the Scripture or written word of God It is not the letters and â—illables that be written in bookes but rather the true sense and meaning of them 〈…〉 1. â—â—româ— sayd Nâ— putemus in verbâ—â— scripturatrum esse euangelium sed in sensiâ— Let vs not thinke the Gospel consisteth in the Scriptures but in the meanne Non in 〈…〉 in medvlla non in sermonum folus sâ—d in radice rationis Not in the outward 〈…〉 but in the marrow not in the◠〈◊〉 of beech 〈…〉 4 〈◊〉 4. but in the roote of reason Cardinall Bellarmine woulde haue vs mark that there be two thinges in the Scripture the words written and the sense in them included the wordes are as the sheath the sense is the sword of the spirit As it is a rule among Lawyers that not the bare wordes but the meaning of the wordes is the Law So is it a rule among all Diuines that not the bare words but the true meaning of the words is the Scripture And the reason is Quicquid in duâ—â—â—o sermine neque ad morum honestatem neque ad sideâ— veritatem proprie referrâ— potest â—iguratum esse cognoseas De Doctr. chr lib. 3. cap. 10. Sixt. Biâ—â— other lib. 3. 〈◊〉 Bellar. deverlo Dâ—t lib. 3. cap. 3. because the very words taken properly after their naturall and Grammaticall signification may sometime breede error and then they are not to bee taken properly but figuratiuely According as Augustine well taught That whatsoeuer in the word of
(21) Euseb â—yst libâ— â— c. 2â— Epiphan hâ—resâ— 51. Hâ—ron Catâ—loâ—â—â—riptâ—r in loâ—â—â— most Authors 〈…〉 that when Iohn pereceyued how other Euangelists wrote onely the things of one yeare euen the yeare after Iohns imprisonment 〈…〉 1. 〈◊〉 5. cap 8. hee approued those and in his Gospell added the things done and taught in the former yeares And because some Heretickes denyed the God-head of CHRIST Sixt Senens Biblioth lib. 1. in Ioh vp 18. lib. 7. haerâ—sis 5. p. 583. he considering that other Euangelistes did at large describe his Humanitie but spake little of his God-head did in his Gospell write such thinges as proued him to be GOD. And added those Sermons which the rest had omitted And therevppon Sixtus Senensis (22) Exomnibus simul coniunctis cosonantissima ac perfectissima salutis nostrae hystoria resulâ—â—t lib. 7. haresis 5. saide against the Alogan Heretickes That from them all ioyned togetherâ— there ariseth a most Consonant and most perfect Hystorie of our saluation It is then to be examined whether the Euangelistes haue written that Christ taught any traditions receyued from men If they write no such matter it is certaine that hee taught none at all Let our Aduersaires runne thorough the whole Newe-Testament and they shall not bee able to finde any one of theyr Traditions recorded by the Euangelistes as a doctrine taught by Christ Seeing then Christ taught no traditions why should wee presume to teach any must wee not receiue from him the matter of our Doctrine and imitate him in the manner of teaching Saide not Ambrose well (23) Nos nona omnia quae Christus non docuit iurè damnamus quia fidelibus via est Christus Si igitur Christus non docuit quod docemus etiam nos id detestabile iudicamus De virginib li. 3. that wee doe iustly condemne all newe things which Christ hath not taught because Christ is the way to Belieuers If therefore Christ haue not taught that which wee teach euen we doe iudge it to be detestable 2. Againe the Apostle Paul was a painefull Sower and did sowe all the worde of God And therefore could (25) Act. 20 26. protest to his hearers that hee had kept nothing backe from them but had shewed them all the counsell of God Now what word taught he Did hee teach traditions and mans ordinances Did he not teach oâ—ly writteÌ„ truths Did he (26) Acts. 17.2 not proue his doctrine by the scriptures Did he not in his apologie before Festus (27) Act. 26 22. auouch that hee taught none other things then those which the Prophetes and Moses did say should come And how could the (28) Acts 17.10.11 Bereans haue examiâ—â—d his doctrine by the Scriptures if hee had deliuered anie thing not taught in the Scriptures Yea Saint Paul was so fâ—rre from preaching any other Doctrine then that which was wirtten (29) Galath 1.8.9 that hee denounced him to be accuâ—sed whether hee were man or Angell that should teach otherwise I knowe Bellarmine would elude that place by two seuerall answeres yet all in vaine First (30) De ver bo Des non script lib. 4. cap 10. he saith that the Apostle speaketh not onely of the word written but of euery word whether it be written oâ—â—t be by tradition But besidâ—â— that hee beggâ—th the question be hath the wordes of the Text and the testimonies of the â—athers and of 〈◊〉 Popish writers against him For the Apostle speaketh of that wâ—â—de which hee and the rest of the Apoâ—â—â—â— preached and therefore he saith If was or 〈◊〉 Angell preach otherwise then that which wee haue preached And what worde hee preached I haue proued before not any traditions but the written word If it be true which Ireneus and Niâ—â—phâ—râ—s doe write Iren. li. 3. c. 1. Niâ—eph hist lib. 2. c. 34. that what the Apostles preached at first was afterward by the will of God set downe in the scripturâ—s it must be acknowledged that they preached no traditions seeing we can finde no traditions penned by theÌ„ in their Epistles And though they had bene traditious when they were preached yet they ceased to be traditions when once they were written by them Againe the Fathers restraine the words of the Apostle to the scriptures as if he were accuâ—sed that would preach any thing not coÌ„tained in them Vobis annâ—ciâ—â—erit preterqu quod inscripturâ—â—â—â—galâ—bus euangâ—licis accepiâ—tis anathâ—na sit Augustine is most plaine therein Whether concerning Christ or concerning his Church or any other thing that pertâ—ineth to our â—aith or life I will not say â—fâ—râ—e for we are not to be compared to him who 〈◊〉 weâ— but euen as he going forward added If â—n Angell from heauen shall preach vnto you besides that which ye haue receiued in the scriptures of the lawe and the Gospell let him be accursed Basill likewise teacheth Cont. lit Petilian lib. 3. cap. 6. that hearers who be skilfull in the scriptures ought to examine those things which bee deliuered of their teachers Sum. morea sum 72. cap. 1. And to receiue those things which be agreeable to the scriptures and to reiect those that be not And produceth this testimonie of the Apostle to proue it which had bene an impertinent proofe if the Apostle had spoken as well of a word not written as of a word written The Cardinall mentioneth both these testimonies Bellarm. de verbo dei non script lib. 4.10 and would auoyd them by saying that they doe not of purpose expound this place but doe proue by this place that it is not lawfull to auouch any thing contrary to the scriptures Yet caÌ„not he deny but that they doe alleadge this place of the Apostle And I hope he will not say but that they doe deliuer the true sense of it and doe alleadge it according to the true meaning of the Apostle Doth the Cardinall thinke that such learned fathers would giue one sense of it when purposely they expound it and another sense when they alleadged it to prooue a point which they haue in haÌ„d This were to wrest the scripture to make it serue their present turne I hope he will not so iudge of such reuerend men And to say that they onely proue thence that it is not lawful to auouch any thing contrary to scripture is to alter and inuert their words Doth not Augustine say Praeterquam quod accepistis besides that which you haue receiued but of that afterward And if by that place they proue that nothing must be taught contrary to the scriptures then must they not hold with the Cardinall that the Apostle speaketh of each word as well written as not written but onely of the written word And so the Cardinall maketh them to confute him In Galal 1. Chrysostome purposely expounding the place saith Paul preferreth the scriptures Si vel paulum euangeli zauerint praeter euangelium quod
accâ—pistis before angels comming from heaueÌ„ As also that Paul doth not say if they preach contrary things or if they subuert the whole Gospell but if they preach but euen a little beside the Gospell which ye haue recâ—â—â—ed let them be accursed Thomas Aquinas their Angelicall Doctor Quam illud quod conâ—inetur in euangâ—l 〈◊〉 apostolâ—s in sacra scripturaam â—â—ite vel expresse Thom. in Gal. 1. professedly expouÌ„ding that place doth write that nothing is to be preached but that which is conteyned in the Gospells and in the Epistles and in the holy scripture implâ—â—â—ely or expresly Will they say that their Traditions are conteyned in the scriptures either expresly or by way of implication or consequent then are they not vnwritten verities as they tearme them A second answere of the Cardinall is this that the Apostle by Praeter vnderstood Contra. And therefore did not forbid new doctrines and precepts which were besides those that were deliuered but onely doctrines and precepts contrarie to the former Yet will not this serue his turne For in matters of faith and religion prâ—ter and contra are both alike Whatsoeuer is taught as necessarie to saluation if it be besides the scripture must be condemned as well as that which is contrarie to the Scriptures The reason is because the Scriptures conteyne all thinges which Ministers are to teach as necessary to saluation And therefore Paul told Timothie 2. Tim. 3.15.10.17 that they were able to make him wise vnto saluation And were profitable to teach to improue to correct and to instruct in righteousnesse Two of which respect mens mindes what they are to know and â—â—â—eeue as the trueth and what they are to reiect as errors Two of them respect their maners what sinnes they are to auoyde what dutâ—es they are to performe Is there any things needfull to bee taught the people but these things And because the Cardinall answereth that the Scriptures are profitable for all these things but not sufficient Consider the wordes of the Apostle following where hee declareth the end of this profitablenes namely Verse 17 that the man of God may be absolute bâ—ing made perfect to all good works By the man of God he meaneth the Minister of the Gospell That tytle had he in his former Epistle giuen vnto Timothie 1. Tim. 6.11 And Lyra saith 1. Tim. 6.11 Homo dei 1. ad diuinum officium ordinatus qualis estu Lyra in 2. Tim. 3. the man of God was one ordeyned to the diuine office such a one as Timothie was If then the Scripture being profitable for those foure vses will thereby make a Minister of the Gospell absolute and perfect for each good worke belonging vnto him he is not to teach any things ouer and besides the Scripture Theophylact thus writeth on the former place In Gal. 1. Hee doth not inferre if they onely preach contrary things but if they preach that which is beside that which we haue preached that is if they shall adde any thing that is but a very little more they are subiect to the curse And indeed it may seeme strange that the Papists are so earnest to haue vnwritteÌ„ traditions as wel preached as written truthes seeing the things written are more cettaine more excellent and necessary and require a long time to bee all taught and learned They are more certaine because all men are more certainely assured that the Scriptures the doctrines conteyned in them bee the word of God then that vnwritten traditions be his worde De verbo Dei lib 1. cap. 2. Bellarmine confesseth that nothing is better knowne nothing more certaine then the sacred Scriptures which bee conteyned in the writings of the Prophets Apostles that he must needes be most foolish who denyeth that they are to be beleeued And produceth 5. inuincible and infallible proofes that they are the very word of God De verbo Dei noÌ„script lib. 4. cap. 5. WheÌ„ he commeth to speake of traditions he alleadgeth no such proofes but onely goeth about to prooue by 4. places of Scripture which haue bene long agoe answered that there are some traditions though neyther he nor any of his fellowes can tell what they are nor can make a perfit Catalogue of them so vncertain are they Indeede hee deliuereth fine rules De vero Dei noâ— srâ—pt liâ— 4. cap. 9. Ibib. lib. 4. cap. 2. whereby true traditions may bee discerned from false and counterfait traditions yet those rules are grounded on the authoritie of men and do not infallibly proue them to bee the word of God Yea he teacheth that al traditions haue not the like authoritie some haue diuine authoritie some haue Apostolical some ecclesiastical And therfore all of them cannot haue the same authority with the written word which himselfe before proued to haue diuine authoritie And how do they know any thing to bee a tradition but by humane writings and histories which as the Cardinall confesseth De effect suram lib. 2. cap. 25. sine can breede but humane beleefe wherein may be falshood Neither are they so necessarie and profitable as the Scripture It is able â—o make a man wife to saluation It iâ—â— the seede of regeneration It is the foode of our soules It is the sword of the spirit to defend vs from the Diâ—â—ell In bringeth vs to faith and saluation as before I proued Can such profite bee reaped from traditions Did eueâ— any approued authour ascribe such â—â—â—tue and efficacy to them Did â—uer any Christian obteyne these benefites by them Moreouer the thinges taught in the Scripture are not easily learned Augustine wrote that the profunditie of the Scripture is so great Epâ—st 3. that hee might hee might dayly prosâ—â—â—e in them if from the beginning of his childhood to his crooked old age be should with greatest leisure chiâ—fesâ— studie and better wit endeuour himself to learne them onely The Papists will not gain-say this seeing they hold the Scripture to be very obscure Pambo confessed that in 19. Socrat. hist. lib. 4. c. 18. yeeres hee had not learned to practise one lesson taught him out of Psal 39. to refraine his tongue from euill How many yeeres then may our people requiâ—e to learne the meaning and the practise of al things written in the Olde and New Testament I would therefore wish our Popish Priestes and people first to learne how to vnderstand and practise all thinges that bee written and when they haue learned all those then to begin with traditions It is no wisedome to contend much and busie themselues greatly about traditions before they haue learned and practised all things written which be farre more certaine more necessarie and profitable If they would take this course I am assured that there is not any one of them though he liued to be as old as Methuselah that would euer trouble eyther himselfe or vs with traditions Si rusticus â—redat suo epiâ—copo
promises of Gods mercies in him Bellarmine confesseth De sacram inâ—g ner lib. 1. cap. 2. that they agree with vs that Faith is necessarily required for the profitable receiuing of the Sacrament And is there not an Analogie betwixt the signes and the thing signied Looke then how wee receiue the outward Signes so must wee by faith receiue the thing signified As therefore euerie one doeth particularly with his owne hand receiue to himselfe and for himselfe the outward signe So euery one that belieueth doth particularly receiue to himselfe and for himselfe Christ and all his benefites Let vs come to the Fathers It may be some of you will neither yeeld to scriptures alleadged by vs nor yet to any reasons vnles you may heare the Fathers speake as we doe (1) Noncredit in Deum qui non in eo solo collocat totius falvitatis suae fiductam De duplici Martyr Sect. 40. That godly Martyr Cyprian said that although a man daily rehearsed all the articles of the creede Yet he doth not beleeue in God who doth not place in him onely the assurance of his whole felicitie he holdeth that faith is a confidence or assurance and not in generall of the happines and saluation of all Gods children but in particular of his owne happines This his assertion doth so gall the Papists that (2) Est etiam hoc caute legendum Annot in Cypr Pamelius said it must be read warily because he knewe that if it were reade in the very sense which the words did beare and the author meant without some corrupt glosse contrary to his meaning it would iustifie our doctrine of faith and make most of the popish crew who haue no confidence of their owne saluation but an assent to the truth of Gods worde to be a company of vnbelieuers The same Father saith (3) Quanti illuc fidei capacis afferimus tantum gratiae inundantis haurimus Epist. 2. That how much Faith we bring thither to receiue so much we draw of Gods ouerflowing grace This is appointed of God saide (4) Hoc constitutum est a Deo vt qui credit in Christum saluus sit sine opere sola fide gratis accipiens remissionem peccatorum in 1. Cor. 1. Ambrose that hee who belieueth in Christ should bee saued without works by faith only receiuing freely the remission of sinnes To the like effect speaketh Hesychius (5) Gratia ex miserecordia proebetur fide comprehenditur sola sine operibus In Leuit lib 4. cap 2. Grace of mercie is both offered and also apprehended by faith alone without workes (6) Quomodo in coelum manum mittam vt ibi sedentem teneam fidemmitte tenuisti In Ioh. 11. tract 50. Augustine maketh Faith the hand whereby euery one must lay holde of Christ now sitting in Heauen Is not that more then a bare assent to thinges reuealed Is not this a speciall Application When the same Father stirred vp his owne soule with these wordes (7) Dâ—â—at anima oranino secura dicut De is mâ—us eâ— tu qui dicit animâ— nostra â—alâ—â—â—â—a go sum dicat sâ—cura non fâ—câ—eâ— inâ—â—â—â—am cum hâ—r dixerit im 〈◊〉 si no 〈◊〉 In Psa 32. 〈◊〉 2. Let my soule say yea let it altogether confidently say Thou art my God who doth say to my soule I am thy saluation c. Did hee not in particular appropriate and apply to himselfe the generall fauours and mercies of God and made him who was God ouer all to be his God in particular And when he sayd (8) Eâ—â—e creâ—imus in 〈◊〉 queâ—â— side acâ—pimus In â—â—â—pâ—ndo nâ—uâ—â—us quid cogiteâ—â—◠〈◊〉 uÌ„â—â—â—pimus in cordesâ—ginâ—mur De verb. Dâ—m sâ—rm 33. Behold we belieue in Chriâ—t whom we receiue by faith In receiuing we know what we thinke we receiue a little and are fed in the heart he shewed the nature of faith to be rather an apprehension and application then an assent Chrysâ—stome writing of the promises made to the Patriarches and of the maner how they receiued them saith thus (9) 〈…〉 de ys coÌ„ceperunt siâ—u â—am prâ—ul 〈…〉 â—uatuor generationâ—◠〈◊〉 Tam 〈◊〉 deâ—psâ—â—â—â—at â—s pâ—râ—iâ—aâ—â—â— vt â—tiam eas sal 〈…〉 〈…〉 â—si expectare ◠〈…〉 Sâ—erâ—◠〈…〉 aâ—â—â—pisse nobâ— quoqu◠〈…〉 11. 〈◊〉 23. Theophilact on 〈◊〉 16. Neâ— vere hum◠〈◊〉 cognotâ—onâ— sidem hoc loco dicit sed eam quae nihil haesit aÌ„s sacit vt futura tam certa habeamus quam habemus praesentia They did by faith alone conceiue a certaine assurance of them seeing them a farre off before foure generations they had such a certain perswasion of them that they did euen salute them as Sea-faring men doe a farre off see the Cities desired which they salute before they enter unto them Thou sâ—est that this they receiued is to expect and haue confidence of them If therefore to haue confidence is to receiue We also may receiue them Wherein he declareth the nature of faith not to consist onely in an assent giuen to the truth of things reuealed but a confidence and assurance of the promises of God made to man And that by this confidence beleeuers are saide to receiue the promises And that as they then receiued the promises by that their confidence so also we now by the like confidence are to receiue them Damascen expounding the Apostles description of faith that it is the ground of things hoped for hath these words (10) Indubitabilis imudic abilis spes tam corum quae a Deo nobis premissa sunt quam assâ—cutionis nostrarum petitionum De orthodox fide 4.11 Faith is an vndoubted and uniudge-able hope as well of those things which are promised vs of God as of obteyning our petitions If then any man may particularly aske the forgiuenes of his owne sinnes and the saluation of his owne soule he may in particular beleeue that his owne sins shall be pardoned his owne soule saued Bernard is plentifull this way thus he saith If thou beleeuest that thy sinnes cannot be blotted out but by him against whom onely thou hast sinned thou doest well but yet adde more that thou also beleeue this that thy sinnes are forgiuen thee by him Is not this a speciall faith Is not this more theÌ„ an assent in (11) Sed adde adhuc vt hoc credas quia per ipsum tili peccata donantur In annunciat Mariae serm 1. initio generall to things reuealed Is not this the faith so much impugned by our late papists And for a speciall application of Christs merits vnto vs for the pardon of a mans owne sinnes and the saluation of his owne soule he speaketh as plainely (12) Nisi quâ—d non erat dâ— membris Christi nec pertinebat ad euin De christs merito vt suum praesumeret suum diceret quod illius esset tanquamrem capitis membrum Ego vero fidenter quod ex 〈◊〉 mihi
deest vsurpo milâ—â— ex vâ—seribus domini quoniam miseric or dia effluunt In cantic serm 61. medio But that Came was not of the members of Christ nor had any thing to do with the mâ—rit of Christ that he might presume the same to be his he would haue called that his owne which was Christs as the member doth that which is the heades Thereby teaching that the true beleeuer being a member of Christ doeth call that his owne which is Christs and doth without sinne presume that the merit of Christ is his in particular And therefore in the next words he saith thus of himselfe Whatsoeuer is wanting vnto me from my selfe I boldly take it vnto me out of the bowels of the Lord Iesus because they flow out with mercy Let vs descend to the Popish writers we may finde many of them to iumpe with vs herein Ferâ—s was commended by Sixtus Senâ—nsis to be (13) Biblioth sanct lib. 4. in Iohan Ferus p. 265.14 Non enim semper sides est quod nos fidem dicimus fidem nos dicimus assentire ys quae diuinâ—s scripturis produntur quae ecclesia credenda proponit ComeÌ„t in Mat. 8. lib. 2. a man excellently learned in the diuine Scriptures whose equall in the office of preaching the Gospell the Catholicke Churches of the Germaines haue not in this our time Yet doeth hee in many places condemne the Popish description of faith and approue ours (14) Secundum scripturaâ— fides non aliud est nisi fiducia miserecordiae diuine promissae in Christâ— ibid. Non apprehenditur manu corporis sed manu cordis quae est fides Ferus in Ioh. 3.16 That is not alwayes faith whith we call faith we call it faith to assent to those things which be deliuered in the diuine histories and which the Church propoundeth to be belieued The Scripture speaketh farre otherwise of Faith For according to the Scriptures faith is nothing else but a confidâ—ce of Gods mercy promised in Christ And he bringeth Abrahams example for proofe thereof And of this faith saith hee mâ—ntion is made in the Gospell where it is sayd Hee that beleeueth in the Sonne of God shall not bee condemned The faith which the Scripture commendeth is no other thing then to trust to the fâ—â—e mercy of God this is the true faith whereby the iust man liueth this alone is it which God requirâ—th 〈◊〉 An example of this faith we haue in the Centurion for we do not read that he rehearsed the Articles of faith but that he came to Christ with great trust These wordes make so much for vs that Sixtus Senensis (15) Bibliothec sanct lib. 6. annot 43. sayd of them that hee seemeth to allude to the error of them who teach that iustifying faith is nothing else but an assurance of Gods mercy forgiuing our sinnes through Christ And Dominicus Soto tooke vpon him to confute him in that poynt but Michael Medina defended him against Soto And else-where he speaketh as fully for vs (16) Sed est certa firmâ— staâ—â—li fiducia Christum omniâ—g 〈◊〉 is bona complecti cisque toto corde tota anima totâ—que viribus inhaerere In Ioh. 6.29 To belieue in Christ saith hee is not to know his works for Sathan knoweth this neyther is it to remember or thinke with himselfe that Christ hath suffered and risen againe for euen vngodly men remember these things and thinke of them and yet are made nothing better But it is with certaine sure and stedfast trust to take hold of Christ and all his benefits and to sticke to them with all the heart all the soule and all the strength Pighius in his booke of controuersies dedicated to the Pope Paulâ—s 3. doth teach that although Faith as it is vsually taken by ecclesiasticall writers bee that habite of the minde whereby we do certainly and without any doubting assent to those things which for our saluation are reuealed of God to his Church (17) Hâ—â—e fideâ— rationis mentsque assâ—â—siâ— quo pâ—rfeâ—tasides dâ—â—i possit adtuncta esse debâ—t eâ—â—â—m animâ— cerâ—a quaedâ—m firmaque fiduâ—ta qua Dei verbo veritatiâ— itain nititur it a fidit fidelis anima vt absque vlla haesitatione quicquia illudsit velut si manibus teneret certum habeat c. Controuers 2. de fidet Iustificat fol. 40.41 in 80. Paris 1542. Yet vnto this faith assent of reason and the minde that it may be called a perfect faith there ought also to be adioyned a certaine sure and firme trust of the heart whereby the belieuing soule doth so stay vpon trust to the worde and truth of God that without all doubting whatsoeuer it is he hath it as sure as if he held it in his handes And hee further addeth that this is the Faith and not that assent of reason which the Lord euery where required of them whome hee vouchsafed to heale Of that he spake when he saide Daughter be of comfort thy Faith hath made thee whole And this is the same Faith which maketh prayer effectuall which Christ and Iames require in them that pray Didacus Stella (18) Enarratan Luc. 5. Imò etiamsi peteret illa dimitti si non confideret certissi ne crederet illa sibi aâ—mittenda â—unquam dimitterentur hauing distinguished of faith that there is one to belieâ—e whatsoeuer is to be belieued called a Theological vertue another is a Confidence by which we belieâ—e that the Lorde will giue whatsoeuer we aske He saith that without this faith 1. this Confidence our sinnes cannot be forgiuen For although a man belieue all thinges contained in holy Scriptures to be true and all things which the Church belieueth yet if he shuld not trust and most certainly belieue that they shall be forgiuen him they should neuer be forgiuen him And saint Iames saith Let him aske in faith nothing doubting To the like purpose doth he afterward distinguish of faith describe the later kinde saying (19) Fides dupliciter accipitur Vno modo pro habitu credendi secundum quam assentimur veritatibus sacrae scripturae c. Alia est fides quae considentia vocatur qua petit aliquis a Deo confidenter sperans credens certissime se consequuturum a Domino id quod postulat quae fides necessarià est â—â—anti alias nihil vnquam impetrabit Enarratan Luc. 7. Faith is taken two wayes One way for the habite of belieuing according to which we doe assent to the trueths of the Scripture And this is the Faith without which it is impossible to please God And this is one of the three Theologicall vertues 1. Cor. 13. And by this faith a belieuer differeth from an Infidell There is another faith which is called a Confidence whereby a man asketh of God confidently hoping and belieuing most certainly that he shall obtaine of the Lord that which he asketh Which faith is needefull for him that prayeth otherwise