at all or Nothing else but that Habituall Faith which wee maintaine to be given us as a principall part of our regeneration These mistakings of the Nature of our Conversion hath utterly confounded our Adversaries in their opinions and writings about this point They speake of Sufficiency of Grace to produce the acts and operations of Faith and other vertues when the Question is meant of the Sufficiencie of Grace in producing the Habit of all Inherent Holinesse Now as in the former example of the sicke man it is one thing to enquire whether the Health and strength Christ gave him was sufficient to cause him to walk another thing to demand what vertue of Christ was sufficient to give him that health and strength so in this case t is one thing to aske whether the grace of Spirituall health or Sanctification be sufficient for the producing of the actions of a Sanctified man another thing to aske what grace is sufficient to worke in the soule the grace of Sanctification it selfe Wherefore in this matter we affirme that as Health when it is in a man is sufficient to every Naturall action though alwaies it be not effectuall because wee make not use of our strength at all times but to worke Health in a sicke man no vertue is sufficient but that onely which being applied proves effectuall to restore it So where Sanctification is it is alwaies sufficient to every gracious action if it be duely exercised thereabouts but may sometime bee ineffectuall through our default in not applying it aright but now to worke Sanctification in the heart that hath it not there is no other gift whatsoever sufficient but the onely vertue and power of the Holy Ghost the immortall seede of our Regeneration and wheresoever this onely and all-sufficient vertue worketh in the heart of any man there it is alwayes infallibly effectuall To dreame of any other inherent quality in the soule given to man as sufficient to Sanctifie the soule and yet after t is given ineffectuall to performe it is a fancy never thought of till of late times wherein mens hearts are strangely embittered in fierce opposition against the glory of Gods free Grace This of the first Conclusion the second followeth and it is this That sufficient grace for Sanctification is not given unto all This is a necessary consectary of the former for seeing Sufficient and Effectuall are all one in this case seeing t is apparant that this grace is not Effectuall in some who are never Sanctified it follows necessarily that such Sufficient grace is not given unto all This were enough to have beene said against this opinion of Sufficiency of Grace given to all within the Church But yet ex abundanti for our better satisfaction I desire your patience and attention in the further examination of this second Conclusion The truth of it will be cleered by considering what the grace is which is given to those that are within the Church Now this grace is twofold 1. The Externall Declaration of Gods will made unto all men in common by the Preaching of the Word the ordinary consequent whereof is Knowledge or Illumination And this is termed our Externall Vocation by the Word 2. The Inward gracious worke and vertue of the Holy Ghost immediately exercised upon the Vnderstanding Will Affections and whole Man The constant effect whereof is Regeneration And this is called our Internall Vocation by the Spirit In the explication of the Nature Distinction and Sufficiency of these two unto the worke of Sanctification consists the further cleering of this troublesome controversie The Orthodoxe sentence which hath beene held touching this matter agreeably to the Scriptures is this There are two things which are ordinarily wrought in men living under the Ministery of the Word 1. Illumination of the Vnderstanding 2. A touch or motion of the Will and Affections These two because they are the fountaine of all Outward actions we onely consider in this businesse letting passe such effects as are visible in mens conversations Now both these are each of them of two different sorts Illumination is either 1. Common and Naturall when a man in hearing or reading conceives the litterall sense and meaning of the Scriptures in most points of Christian Religion so that he is able to discourse dispute and write of them I call this knowledge Common because t is bestowed on reprobates as well as others I call it also Naturall because although the object thereof bee Supernaturall and Divine nor could be knowne but by revelation yet being revealed the manner of apprehending it in such a one is meerely Naturall and Carnall and that light which the Spirit affords to such a one is but some more eminent degree of that common assistance which hee gives to all that seeke after knowledge in any learning for a publicke benefite For the case is plaine enough a learned Schollar unregenerate knowes and studies Divinity in the same manner as he doth any other Art and as in them so in this hee may attaine excellent knowledge by a speciall but no sanctifying gift of the Spirit perfecting his Naturall reason but not making it Spirituall 2. Proper and Spirituall when a man by a singular gift of the Spirit of grace is inabled to judge of Heavenly things in a Spirituall manner according to their truth and goodnesse represented to the understanding in their native beauty and excellency I call this Proper because it belongs onely to the Elect and Spirituall because the Sanctified understanding judgeth of them Spiritually Thus for knowledge next touching the Motions which are wrought in the Will they are likewise double 1. Naturall when upon the understanding of threatnings or promises the Will is touched with some kinde of affections towards those things as they which are naturally hurtfull or beneficiall to it as to love hope desire feare or hate such or such a good or evill thing spoken of in the Word I terme these affections Naturall being proportionable to that first sort of knowledge that bred them For when an unregenerate man shall heare it plainly and amply declared what happinesse belongs to the Saints what comfort is in Gods favour what glory in heaven what horrour in Hell and a bad conscience hee will be easily stirred up with many desires of enjoying the one and escaping the other But this he doth in no other manner than as every man by instinct of Nature will wish and seeke for that good which he knoweth to be proportionable to his nature and also shunne the Contrarie 2. Spirituall when upon the thorough apprehension of all Spirituall Good and Evill known beleeved by Faith the Will is strongly inclined with all Constant and Vehement affections of Love and Hatred earnestly to embrace the one and detest the other above all things else whatsoever How great difference there is betweene these Illuminations and Motions in the regenerate and unregenerate I shall by Gods grace shortly have
by his fall became like and in Scripture it is termed The flesh The old man The sinne that dwelleth in us The sinne of the world The law of sin The law in our members The body of death Concupiscence or Lust also The first death of the soule which Adam died immediately upon his sin in which death and separation of grace from the soule all Adams posterity remaine dead and rotten till they be quickned againe by Christ. Whereas then the soule being of a lively and active substance worketh altogether by and according to its inherent qualities where they are onely good all the actions thereof are regular where naught there all its operations must needs be crooked and incongruous as in men unregenerate of whom the Apostle gives this definitive sentence They that are in the flesh cannot please God And out of this roote growes that fruit which wee properly call mans aversion or turning from God to himselfe to Satan to any creature yeelding service and love to any but to God to whom onely he owes it 3. But there is yet a third estate wherein the habits of righteousnesse and sinne are not severed as in the former two but coupled both together and this is in the state of grace when holinesse is againe infused into our natures and corruption done away in part Which worke of the holy Ghost upon us is set forth by sundry appellations in Scriptures all signifying but divers circumstances of one and the same thing It s called the Spirit the new man the new creature our regeneration or begetting againe our renascentia or new birth our renovation or renewing the law of our minds viz. renewed the first resurrection from the dead our effectuall vocation our conversion and in one word which compriseth and expoundeth the extent of all the rest Our Sanctification which is nothing but that Image of God which we had lost in Adam restored unto us again by the supernaturall worke of Gods Spirit creating holinesse or grace in our unholy and gracelesse hearts For then only are we renewed being made new men and new creature then onely begot and borne againe by the Spirit then raised to life effectually called and turned from darknesse to light when we are sanctified throughout by this new quality of grace brought into us rectifying and repairing every part of our whole man In which state the operations of the soule are mixt neither simply good as in the first nor simply evill as in the second but partaking of both qualities according to the different habites of corruption and grace whereby the soule is depraved or perfected in her working Now the proper fruit of this renued grace is our Conversion or Turning unto God when upon the infusion of spirituall life and grace we begin again to acknowledge our Creator and forsaking our lusts Satan and the creature to fasten againe our love upon God that made our soules and best deserves our service But yet touching this our sanctification or inherent righteousnesse we are to enquire a little more distinctly and for the cleerer understanding of it to distinguish betweene 1. The Habit of Grace 2. The Operations proceeding from thence The sacred habite of grace is one supernaturall qualitie of holinesse universally infused into all the powers of the soule at once and spreading it selfe over all leaves no part unsanctified as corruption on the contrary leaves no part untainted And as this being one containes in it originally the seed of every sinne so doth the other of every gracious action It is bestowed on every elect person through the worke of the holy Ghost who when hee enters to take possession of the heart by his quickning and sanctifying vertue brings life holinesse not to one only part but to all at once I say to all at once in the habituall renovation of every part For grace comes into the soule like light into the aire which before darke is in all parts at once illuminated or as heate into cold water that spreads it selfe through the whole substance or as the soule into the body of Lazarus or the Shunamites childe not by degrees but all at once infused and giving life to every part So is our new man borne at once though he grow by degrees that is the soule in our conversion is at once reinvested with the Image of God in all its faculties so that howsoever the actions of grace doe not presently appeare in each one yet the habite the seede the roote of all divine vertues is firmely reimplanted in them and by the strength of this grace given they are constantly disposed to all sanctified operations The operations flowing from this blessed habite of renewed grace are many For Grace as in all parts it workes imperfectly during this life so in divers parts it workes diversly or rather because habits are not active per se thus Every faculty having proper operations belonging to it different from others which it produceth by the strength of its proper nature if it be perverted by corruption it doth the action ill if it be rectified by grace it performes it well As to know to assent to choose to desire to joy to love c. are naturall workes of the understanding and will or reasonable appetite But when they shall put themselves forth to action nothing will be done in a right manner nor directed to a right object unlesse the faculties be reindued with their Primitive perfection totally or in part For this rule is sure Nothing can worke as God would have it unlesse it be such as God made it Now by the restoring of grace or Gods image a man becomes in part like unto that he was in his first creation and consequently the motions of every faculty conformable to their first regularity Well then Grace like the Ocean is one Element but takes divers names according to the severall regions and parts of the soule which it washeth and sanctifieth according to the severall objects about which they are imployed and lastly according to the severall occasions that stirre them up to action As for instance Grace in the understanding is called spirituall wisedome in discerning of holy things Grace in the will is a rectified choice and embracing of its right object God and his goodnesse Grace in the affections are their pure and sanctified motions towards their proper objects Grace in the outward man is its prompt and ready obedience in doing the commands of a sanctified soule Now in all these parts albeit the seede of renewing grace bee so deepely sowne and rooted that as S. Iohn speakes 1. Ioh. 3. 9. it remaines within us the Image of God being though more imperfectly yet more firmely imprinted on the regenerate than on Adam himselfe yet the Actus secundi the actuall operations of this Grace appeare neither perfectly nor equally in every part but shew themselves sooner or later more strongly or weakely according as the strength of sinnefull corruption
that is not Before but a part of our sanctification nor yet a solitaty Habite infused alone by it selfe but together with the Actus primi or Habits of all supernaturall graces whatsoever T is true in some sense that before faith there is no life nor sanctity in the soule because faith is a part of our life of grace and of sanctity But there are other parts too Hope Charity c. and of these it may be said as well as of faith there 's no grace in the soule till hope charity be wrought in it All are parts of our spirituall life wrought together For as the corporall so the spirituall life is not one distinct but omnes actus primi of every faculty whereby it can worke regularly And though in the body some part may live alone and others bee dead yet in our spirituall life t is farre otherwise all powers are quickned and live together where the habit of one grace is there are all and as soone all as one every Faculty being rectified as well as any and all the operations of each faculty tending to all its objects renued as well as any one operation directed to some one object Wherefore I see not under correction of quicke eyes how Faith can bee accounted the roote whence spring all other fruits of righteousnesse the efficient cause of our sanctification the onely pipe through which the waters of life flow into the soule that first-borne grace in our spirituall regeneration so much that before its actuall operation there is no jot of spirituall life and sanctity in our hearts Many divine Elogies are given to faith in the Scriptures but none such as to cause us to make it the fountaine of all graces That the heart is regenerate before the act of beleeving and other graces wrought therein together with the habit of faith may appear by these reasons 1. It is the true and generall doctrine of all Divines that actuall faith is never wrought in the soule till besides the supernaturall illumination of the understanding the will bee also changed and freed in part from its naturall perversnesse For till this bee done t is utterly impossible it should ever embrace the promise Now the doing away of this ignorance and rebellion what is it but an effect of the grace of sanctification implanted in the soule by which it is sweetly and freely inclined to all heavenly things 2. To beleeve is an action of a man living by grace not dead in sinne The soule therefore is first endued with the life of grace before it can performe this living action 3. There can be no reason given why in our regeneration it should bee necessary first to have faith before we can have any other grace of sanctification no more than that it should be needfull to have some other grace before we can have faith or why we are more fit being unconverted to receive the grace of faith rather than any other grace as of repentance c. A man unregenerate having no preparations at all to any grace is alike disposed to receive every one and so there is no difference on mans part If any say that the Spirit which must worke other graces is not received till wee doe actually beleeve in so saying he confutes himselfe it being most apparant that the Spirit is given to men incredulous to the end to make them beleevers and no man should ever bee converted were not the holy Ghost given to him whilst he is unconverted to worke his conversion Now God that for Christs sake gives faith unto us when we had none without any predisposition in us to receive it can and doth for the same Christs sake give us all other graces as well at the same time 4. It cannot well bee shewne how faith produceth all other vertues in us seeing that all habites of grace are infused not acquired and one habite cannot produce another nor doth one habite bring forth the operations of another T is true that faith lends a hand to helpe forward all gracious actions and does much in their guidance and direction but t is like as the understanding guides the actions of the will and inferiour faculties or as prudence moderates the actions of all other morall vertues which actions notwithstanding come from their proper faculties and habites as their immediate principia and fountaines But of this point more at large when we come to shew the dependance that obedience hath upon faith Against this may be objected That we live by faith Gal. 2. 20. that by faith Christ dwells in our hearts Eph. 3. 17. that through faith we are risen with Christ Col. 2. 12. that by faith we receive the holy Ghost Ioh. 7. 38 39. Eph. 1. 13. So that we have no life till we be in Christ no being in him til we have faith to beleeve on him no sap from the vine no vertue from the body till we be united as branches as members which union is by faith onely no Spirit of grace to give us life till wee have faith to receive it In briefe thus Christ by his Spirit is the author of all our spirituall life sanctification But till we beleeve wee have no participation nor fellowship with Christ and his Spirit Therefore till wee beleeve wee have in us no life at all consequently by faith we are made partakers of all life and grace To which I answer We must carefully distinguish betweene a twofold Vnion and Communion we have with Christ. 1. By the Spirit on his part for Christ as by his Death he is the meritorious cause of life and grace unto the elect so by his Spirit he is the onely efficient of life and grace in the regenerate To whom whilst they are yet dead in sin and destitute of all grace so as they neyther doe nor possibly can beleeve Christ sends his Spirit which breathes life into them changes and purifies their nature by working all holy and rectified abilities in every part Now this first worke of the Spirit creating of grace in the soule doth most apparantly precede not onely the act of beleeving but the habite also for the habite it selfe is infused by this worke And therefore it is also manifest that before all faith we have and must have some participation with Christ even to this end that wee may have faith But this union with him is wrought meerely by the holy Spirit which is that band whereby Christ knits himselfe to us communicating all gracious and quickning vertue from himselfe to us and thereby making us living members of his body 2. By our faith on our parts when being quickned by infused grace wee actually apply our selves to embrace the promise and to relye upon Christ onely And here wee knit our selves to Christ resting upon him alone for all comfort By which uniting of our selves to Christ wee receive a greater increase and larger measure of grace from
Beleeves or Praies or gives almes or rejoyceth in the hope of happinesse as some would fasten upon us such a senselesse assertion it is man that doth all these but man assisted by Grace But now concerning the former respect for the first Infusion of the Habite of grace into the soule wee utterly deny all Active concurrence of mans naturall abilities to the acquiring and generating of grace in his heart and grant him onely a Passive capacity to receive it bestowed on him And we maintaine that in this Case neyther the Holy Ghost workes like a Naturall nor man like a Morall agent The worke of the Holy Ghost is not like that of Naturall agents in the production of Materiall Formes brought out of the Power of the Matter that is if I understand Naturalists in that Phrase resulting out of the Inherent qualities of the Subject diversly compounded and â—ipened by the externall agent or as those agents worke in the generation of Second qualities arising out of the different mixture of the First in both which the qualities of the Subject concurre with the outward agent in producing the effect This worke is of a higher nature like the infusion of the Reasonable Soule into the Conception to whose creation the body conferres nothing at all and to its introduction nothing but a passive capacitie It is a change of our nature a creation of new qualities not a perfection of the old an habituall qualitie meerely infused by Diuine vertue not issuing out of any inward force of humane abilities howsoeuer strained up to the highest pitch of their naturall perfection And therefore againe man in this work of sanctification is not any morall agent as when by many commendable actions he gets to himselfe the habit of morall vertue No Civilitie is a hopefull preparation but no working cause of sanctitie Take that and all other the most likely dispositions you will let there be sweetnesse of naturall temper ingenuitie of education learning good companie abstinence hatred of grosser vices respect of lawes restraint of discipline an industrious forwardnesse to all laudable courses a naturall desire of the unknowne happinesse of the Saints a part in the externall communion of the Church in briefe the whole packe of morall vertues Christianis'd that I may so speake by the generall knowledge of religion yet all these with their joint force cannot kindle in us one sparke of Celestiall fire nor quicken our dead soules with the least true motion of spirituall life Of a man qualified with those preparations we may say as Christ of the yongue man in the Gospel He is not farre from the kingdome of God but that hee is in common estimation and according to the usuall course of Gods working more fit than another man is for the receiving of Grace and for the performance of all gracious workes without question hee is more aptly disposed than others are because by those preparations the violence of corruption is somewhat broken in him which in others remaining intire till their conversion makes the stronger resistance afterward in all their religious practises Wherefore it is not to be denied but that in such a man so prepared there is a passive capacitie more large and fit for the entertainment of Grace than in others but for any active qualification to produce it it is found neyther in the one nor other And you are to observe that in respect of God t is all one prepared or not prepared he can of stones raise up children to Abraham t is easie for him to doe so and t is not unusuall if you marke it that the fairest best tempered and best governed natures are manietimes left utterly destitute of all true sense of Pietie when men of sowre and crabbed dispositions or of more disorderly conversations are made partakers of sanctifying grace To end this matter Originall righteousnesse to Adam was naturall being the naturall qualitie wherwith he was created and corruption was accidentall being an unnaturall vitiousnesse acquired by his fall with us t is quite contrary Corruption is naturall following our generation and birth and Grace accidentall recoverable neyther in whole nor in part by vertue of the poore remainders of Gods Image in us but by supernaturall restitution made by the holy Ghost So I come to my second conclusion touching the manner how grace is planted in us which is this That in our Conversion the Habite of grace is so firmely wrought in us as it shall neuer be abolished againe Grace in the regenerate is not any slight tincture or staine but a through and durable dye The Image of God is so deeply imprinted in our soules as it shall never be defaced againe Where the Spirit of God comes hee makes sure worke what hee hath built none shall pull downe where he hath taken possession none can thrust him out of doores where he hath opened none can shut where hee bestowes his gifts and graces hee repents not of his liberalitie where he hath begun the good worke of grace there he will also finish it A matter as plaine as comfortable if we will but distinguish of the workes of Gods Spirit about our Sanctification as they are differenced in their times they are two 1. The first is the Creating of the Qualitie of renewed Holinesse in the Soule whereby wee are converted This work is called Preventing grace by which the Spirit without our helpe workes in us Habituall grace 2. The second is the Ayde and Assistance of the Spirit in all actions slowing from the Habite of grace by effectuall concurrence of his vertue together with the strength of our regenerate faculties This worke is called Gratia Subsequens Cooperans or Assistens and the issue of it are all those sanctified actions which wee performe by its helpe And this second worke of the Spirit must needs be granted for albeit he could worke without us in making us good trees yet wee must worke together with him in bearing good fruit and t is verie absurd to denie the assistance of Gods speciall grace in euery spirituall action when we cannot but grant an immediate concourse of his ordinarie power in all actions naturall even to the moving of one of our fingers But further this subsequent vertue of the Holy Ghost about all good workes which wee doe is twofold 1. One that stirres us up to good actions by inspiring into our soules after a secret and unperceiveable manner holy thoughts heavenly motions desires purposes and resolutions tending to godlinesse and this worke is called Gratia excitans 2. Another that guides and helps forward the strength of each facultie when it applyes it selfe to the reall performance of any action and this is properly called Gratia adjuvans or Cooperans These things thus differenced let us see wherein the Constancie of Grace consists and wherin it seemes changeable First for the Habit of Grace in the regenerate we affirme that it is Constant abiding for ever in them in
doth not teach that 't is honest to beleeve him Can any thing be more senselesse or will not every man in the world excepting a Iesuite confesse that the very light of nature teacheth him to acknowledge that it is a very good and honest thing to beleeve Gods authority let him reveale his will unto us which way hee please But t is the fashion of these writers to dorre their readers with a distinction and so to leave them with a prius conceditur posterius negatur distracted and confounded rather than any whit satisfied This of the first reason That a man may beleeve without the helpe of Gods grace the second followes which also confirmes the former viz. 2. That is no act of Iustifying Faith which is found in Divells Heretickes Hypocrites and Reprobates But this assent unto divine Revelations because of Gods authority is in those both divells and men Ergo It is no act of Iustifying Faith The major is agreed upon that the acts of Iustifying Faith are found onely in those who are justified which cannot be said those persons mentioned The minor is likewise evident That Divells Hereticks Hypocrites and Reprobates may and doe assent unto such propositions as God reveales and that because of Gods authority who doth reveale them This hath beene formerly shewed unto you in the explication of the nature of a generall Faith and t is so cleere by Scriptures and experience that our adversaries cannot deny it The forenamed Schoole-man grants it manifestly as concerning Hypocrites and wicked livers who yet professe the Catholicke Faith for disputing Cap. 8. de Habit. Fidei touching that vertue which is infused into the Will whereby it may if it list command the Supernaturall assent of the Vnderstanding heetelleth us that this Vertue is a distinct vertue from all others and is neither Charity nor Obedience § 10. in conclus and that it is perfect in it selfe though it be without them according as other morall habites of justice temperance c. are Whence hee tells us § 11. in plaine termes Potest esse sinâ— charitate ut patet in Christiano peccatorâ— qui Fidem habet siue gratia charitate A Christian that is a sinner may have Faith without grace and charity What Iustifying Faith yea according to the Romish Divinity for he may beleeve the truth of the articles of Religion because of Gods authority who hath revealed them and to do this is a Supernaturall assent and the proper act of Iustifying Faith as these men teach Now touching the Divells and Heretickes the man is a little more coy He will not confesse that the Divels yeeld that assent of Faith he speakes of They doe not beleeve the mysteries of Religion Per assensum supernat uralem i. e. because of Gods authority but Per assensum quendam naturalem qui non oritur ex pio affectu sed ex vi pondere argumentorum quibus intellectus illorum convincitur cap. 11. quaest 2. § 4. We grant willingly that they doe not assent out of any good affection nor is that needfull to make their assent supernaturall for in hypocriticall impenitent and reprobate Catholickes there 's no pious affection moving them to beleeve and yet if wee beleeve their Doctors there is in them a supernaturall assent of Faith But for that other thing That the divells beleeve onely ex vi pondere argumentorum t is utterly false seeing it cannot be doubted but that they beleeve the truth of many future contingents wherof they are not convinced by any force of argument from the things themselves but from authority of Gods Revelations in his Word or otherwise Which infallible truth of God in all his revelations is so cleerely apprehended by these damned Spirits that it makes them to acknowledge the truth and goodnesse of that which otherwise they abhorre Wherefore that comparison which hee makes betweene the faith of 〈◊〉 and wicked Christians is most vaine and erroneoâ—… 〈◊〉 â—…ith hee you consider the faith of either of them wâ—…â—egard to the Object there 's par ratio both being â—…d about the same things But if you take it with râ—â—ard 〈◊〉 honesty of the act so the assent of the Divells is farrâ—… 〈◊〉 than that of bad Christians who have faith anâ—â—…rkes But wherein He tells us The Faith of Châ—… Supernaturalis Voluntaria Honesta The Faith of Divells is Naturalis Coacta pravis circumstantijs vitiata All which are false For the Faith of Divells is Supernaturallas much as that of wicked Christians seeing both beleeve propter authoritatem Dei revelantis which is formalis ratio of Supernaturall assent Againe the Faith of divells is as voluntary as that of wicked men for it cannot bee wrought in either by compulsion simply and if the Majesty of Gods infallible truth command the assent of Divells to that which they love not doth not the same cause also prevaile with ungodly men who beare as little true affection to God and Goodnesse as the divells doe Lastly the Faith of Divells is as Honest as that of wicked men For let any man speake Is it not as Honest a thing for wicked angâ—lls to beleeve what God saith as it is for wicked men If not wherein lies the dishonesty of that act in the angells or wherein stands the honesty of that act in men Can there be named any circumstances which make the Divels Faith dishonest but that the same or as bad may bee alledged against the honesty of the Faith of wicked Christians Sure I am what everthese men conceit of the Honesty of Faith without workes in men Saint Iames is plaine in his comparison that t is no whit better than the Faith of Divells Iames 2. 19. Thou beleevest that there is one God thou doest well the Divells also beleeve it and doe not they doe well too Yes haply better than thou for they beleeve and tremble which thou doest not To conclude in the last place we object that Heretickes have such a kinde of Faith as the Romanists call Iustifying For though they erre in some articles of Faith yet others they assent unto because of Gods authority revealing them This Becanus denies telling us that Heretici qui veâ— in uno articulo sunt infideles omnem fidem amiserunt cap. 11. quaest 3. § 4. which answer hee makes upon this ground That the Habite of Faith is lost by any one act of infidelity § 2. and therefore whereas Heretickes beleeve many things t is but upon a kinde of custome and by a humane faith We reply and say that that position One act of infidelity destroyes the habit of Faith is false and contrary to reason and Scriptures as hereafter I shall have occasion to shew speaking of the opposites of Faith For the point we grant that He who is a persevering Heretick though but in one fundamentall article he hath no justifying faith not because he hath lost it but because he never had it But