be found the safest to travel in Mens writings are infinite their opinions changeable their resolutions doubtfull and if wee begin there wee are out of the way at the first entrance and t is hazzard but wee loose truth and our selves among so many turnings and windings of errors heresies opinions conjectures quarrelsome contradictions disputes and brawling controversies as we shall meete withall Who would be so troubled in his way to heaven thus wearied and vexed with endlesse and needlesse discourses which like the envious Amalekites set upon us in our sore travell towards Canaan assaulting the simplicity of our faith disquieting the peace of conscience by strange decisions of doubtfull cases darkning the cleer light of sacred Scripture which shines dimme through such painted glasse and in briefe mingling the sincerâ— milke of the Word with the noisome ingredients of carnall reason and corrupt affections Surely we doe not beleeve when we read that in the 12. of Eccl. v. 12. There is no end of making of bookes and much reading is a wearinesse to the flesh if we did we would hence learne to see a fault which an eager desire of learning not wel guided drawes upon us all that would be schollars A strange curiosity to prie into all books of the same kinde thinking wee never know the truth till wee know what all men have said of it And are we certaine then wee have it It were somewhat if t were in learning as t is in bearing of a burden where many weake men may beare that which one or few cannot But in the search of knowledge it fares as in descrying a thing a farre off where one quicke sight will see further than a thousand cleere eyes It is most usuall in comparing of humane authors for the Scriptures its certaine that they alone without other helpes are sufficient for our direction in all necessary truth and were our hearts inflamed with love of their excellent holinesse and our heads a little more acquainted with study and meditation therein wee should finde by experience that more light shineth in this sunne than in all the starres of the Church which doe but borrow their light from hence For mine owne part I have alwaies wondred at the discord between the doctrine and practice of many Divines who stiffely and truly maintaining against the Papists the all-sufficiency of Scriptures for heavenly instruction doe yet in their private studies condemne them of insufficiency bestowing to say the least three parts of their times and paines in the wearisome reading of those huge volumes of Fathers Schoole-men and other Writers for one part which they spend in the meditation of the Scriptures Wee love to seeke gold among drosse when wee may have it ready tried and purified to our hands yea pure as mettall tryed in a furnace and fined seven times as the Prophet speakes Psal. 12. 6. Blame not my resolution to follow Salomons admonition By these things my sonne bee admonished and to goe to the living not to the dead to the Law and Testimony the lively oracles of God ever speaking loud enough if wee have eares to heare what the Spirit saith and plaine enough if as our Apostle speakes wee had our wits exercised to discerne both good and evill You shall doe mee wrong to conceive any such meaning by my words as if I would dash out all writings of men with one stroke or condemne all Libraries to the fire an arrogant impiety it were so to thinke or speake of mens paines in writing and Gods providence in preserving their bookes No. I touch none but those who consult onely with flesh and bloud men like themselves out of whose discourses they frame to themselves an humane divinity making such to be pillars that should bee but helpers of their faith which how likely t is to faile in time of triall I wish them to forecast betime before they feele it too late Among you my Brethren I suppose there is none who had not rather have his soule saved than his fancy pleased and therefore will bee willing to beleeve where God affirmes to obey where he commands without mans authority to convince your reason or perswade your affections And if so I am eased of the most troublesome least profitable toile the curious search and allegations of Authors which if you do expect you overburden me if I should promise I should belie mine owne knowledge and as I suppose your opinion of my meannesse Furthermore for deeper speculations new-minted Divinity or elder Heresies buried in hell with their authors or strange opinions husht up in silence it will bee a wrong to imbroile the mindes of such an auditory and to shake them with the unseasonable blasts of doubtfull disputes before they have taken deeper roote in the faith You must pardon mee I speake to those whom this exercise most concernes that are the yonguer in age and knowledge And therefore I must beseech you beloved and much respected in the Lord who are the elder and stronger in the Lords stocke to give mee leave to drive on in Iacobs pace so as I weary not nor leave behinde the more tender Lambes I dare say wee may all at last come to Canaan and yet breake no company He that gives to them that want takes not away from them that have and you know that men may bee nourished with milk though infants cannot live with stronger meate Finis Prologi THE NATVRE AND properties of GRACE and FAITH THe summe of all Christian dueties is briefly comprised under these two heads Agenda and Credenda Doing and Beleeving Which the Apostle 2. Tim. 1. 13. makes the two maine parts of all wholesome doctrine Hold fast the form of sound words which thou hast heard of mee in Faith and Love which is in Christ Iesus The Epitome of Love is the morall Law briefly contained in ten more briefly in two precepts Thou shalt love the Lord thy God with all thine heart and Thou shalt love thy neighbour as thy selfe The sum of Faith more at large delivered in the Apostolicall writings is shortly drawne into that excellent compendium which wee now use and call the Apostles Creede containing the substance of Evangelicall doctrine Both these Faith and Love have one common adversary Satan by whom they have beene continually assaulted and whether more dangerously it is not easie to determine they seeme both to bee imbarked together in the same bottome and if Conscience suffer shipwrack Faith sinkes too and if Faith the most precious lading be throwne overboard I doubt how Charity will be able to make a saving voiage As Paul said of the Marriners attempting an escape in their dangerous passage so I of those Except they abide in the ship ve cannot be saved and you may observe it equally difficult to find an Hereticke vertuous or an Atheisticall vicious liver a true beleever Wherefore the divell cares not much where he begins his battery yet if I be not deceived
certainely belieue such and such Articles of Faith His answere will bee Because the Church which can discerne what is what is not of God hath infallibly decreed such and such things to be belieued Against which impious doctrine we except and say That by this meanes our Faith is resolued either into nothing at all or at the furthest but only into humane Authority 1 That is resolued into iust nothing but runs round in a Circle like a mill-horse For aske a Roman Catholike why doe you belieue the Pope cannot erre His answere is because the Scripture saith so Tues Petrus c. and Orauipro te ne deficiat sides tua and Sum vâ—b scum ad consummationem saculs with such other places But how know you that those places are Scripture and that that is the right meaning of those places He answeres because the Councell of Trent and the Pope say so Yea but how know you infallibly they doe not erre in saying so Hee answeres Because the Scripture affirmes they cannot erre for Thou art Peter vpon this rocke c This is the Fayries dance wherein men smitten with the spirit of giddinesse are led round in a ring being neuer able to free them or finde any resting place whereon to fixe the assurance of their Faith 2 That at best their faith is resolued finally into Mans Authority Which appeares thus aske a Papist Why doe you belieue Purgatory He will say Because God in his word hath reuealed it as an Article of Faith Zach. 9. 11. I haue loosed thy prisoners out of the pit wherein is no water i. out of Purgatory and Luke 16. Lazarus was carried into Abrahams bosome i. into Purgatory with such like Well but why doe you infallibly belieue that this is Gods word and that this is the meaning of it Hee sayes Because the Church i. Counceis and Popes say so Hee can goe no further vnlesse hee will runne round Here then hee must stay resting his Faith on mans Testimony and Authority Which hee doth manifestly forasmuch as it appeares not by any argument from the Scriptures themselues that such a doctrine as Purgatory is contained in them and therefore he assents to the truth of it finally and onely because the Church for sooth hath conceiued the meaning of those places to be such Now this is not to belieue the Scriptures but to belieue the Opinion of the Church that is to say of men like our selues Heere Becanus helpes at a dead lift by a schoole distinction thus Fidesresoluitur Formaliter in Deumprimam veritatem reuelantem Directiuè in EcclesiaÌ„ propter infallililitateÌ„ proponeÌ„dt The shift of a Sophister What Faith is it that is thus resolued Theologicall or Humane Neither saith hee Theologicall Faith is resolued into Gods authority Humane is resolued into mans authority as to belieue an Article because Caluiâ— or Lutber teach it or say wee because Pope Paul the fift Gregory the 13. or any other Pope Cardinall Bishop or Bishops teach it What saith is it then which is resolued into the Churches authority It is saith the Iesuite neither saith neque purè diuina neque purè humana sed quasi media inferior is cuinsdam ordinis Iust so I take it men vse to speak when they cannot tell what to say It is Quasi and Aliquomodò and Alicuius generis c. It is something if they could tell what But be it what it may be if it be not a diuine Faith What shall become of the vulgar sort in their Church must they bee saued by such a middle kinde of Faith betweene Diuine and Humane This is a new way to heauen of the Iesuiâ—es inuention wherein it will bee a matter beyond his skill so to conduct a poore vnlearned Catholike that he step not aside leaning too much vpoÌ„mans authoriti whereon he should not trust at all and too little on Gods on whom he should altogether relie Plaine folke haue no skill in such nice distinctions of belieuing God Formaliter and the Church Directiuè and it will trouble the authors of them to giue a reasonable meaning of them For what is it to belieue the Church Directiuè is it to be drawne by the Churches direction in the ministeriall Preaching and application of the Scriptures vnto beleefe of the Articles of Faith Wee grant such a resolution of our faith into the Churches authority as a motiue to induce and persivade vs to belieue But Becames denies that the Church is to be reckoned inter motiua fidei and therefore he must needs account it inter formales rationes fidei as a case of reason and proper foundation of our faith whereinto it is resolued formaliter And so it is for there is neuer a Papist that wil belieue any thing that God saith but onely for this reason because the Church allowes of it It is not the light and Euidence of Gods word by it owne selfe Euincing its owne Diuinity and Interpreting its owne meaning t is not this they rest vpon if they did what need they goe further but it is meerely formally and directly the Testimony and Opinion of men whether Fathers Councels Popes or whomsoeuer they please to style the Church This impiery is horrible and so maine an errour in the foundation of Faith that it makes the whole frame to â—otter fastening the consolation and Hope of man vpon the vncertainty of another mans testimony therby throwing him into inextricable difficulties and doubts besides offering intollerable indignity vnto God in giuing such authority vnto his seruant and vassall as tends to the contumely of the Lord and Master For so it is when a few men met together in a Councell-house or one poore sinfull illeterate Pope shal be deemed of power sufficient and iudgement infallible to set themselues downe vpon the bench and to call that word which shall iudge them at the last day vnto the bar and there to interpret ratifie or nullifie what and how themselues best pleaseth Wee might wellbe ashamed of our religion when wee dispute with Athiests and infidels if wee had no better reason to confirme our Religion but our owne testimonie because we say it is the truth and the Romish Church might blush when she pleads for her infallibilitie from those places formerly mentioned yet in sine hath no other warrant from them but onely this it is so and it shall be so because shee her selfe hath decreed that onely to bee the true meaning of those Scriptures But to leaue these absurdities blasphemies and come to the truth that which we maintaine touching the Certaintie of the Scriptures Diuine authoritie is this viz. That we are infallibly ascertained of the Scriptures Diuinitie by the Scriptures themselues I or as in other Sciences there are alwayes some principles Per se not a indemonstrabiliâ— whence other things are proued so in Diuinitie all conclusions in point of Beliefe and Practise are proued by the Scriptures but for the Scriptures they
hath the generall custome and consent of the times and Church wherein wee live whereby men are they know not how nor upon what firme grounds drawne to beleeve those things which they see others hold and maintaine fortruth Lastly 3. Some extraordinary worke or event confirming the truth of Religion So did Miracles in the time of Christ and his Apostles perswade many to beleeve who were notwithstanding farre from being true beleevers as Ioh. 2. 23. Many beleeved in his name when they saw the miracles which hee did but t was not good crediting of them that beleeved only upon miracles therefore Christ would not commit himselfe to them ver 24. And thus the Magitian when he saw the signes and great wonders which were done by the Apostles he beleeved and wondred when yet his heart was not right in the sight of God Act. 8. 13. 21. By these and the like meanes is this imperfect and generall kinde of Faith wrought in men destitute of all inward grace and holinesse Such motives as these cause this assent but there is no Internum principium no roote in themselves as our Saviour speakes Mat. 13. 21. whence this beliefe springeth no thorough sanctification of the soule conforming all the powers thereof unto the puritie and holinesse of divine things and inclining the affections to a constant embracing thereof These men like Religion well and commend it as men doe costly Iewells set forth to sale but when it comes to the point that this Good Pearle of great price is to be bought then if God will let them have it at their owne rates there 's a match made they 'le beleeve and be religious if God withall will spare them the use of some sinnes and pleasures they love well but if it must be purchased at Gods price with the sale of all that they have they are no merchants for such a hard bargaine with the yongue man they shrinke away sorrowfull that heaven cannot be had at a cheaper rate Thus when it comes to the proofe in particular application and practice this kinde of faith vanisheth away and comes to just nothing Thus you have the explication of this first degree of Faith withall you see that this faith falls greatly short of that perfection which is required unto that saith which is saving and justifying Neverthelesse our Adversaries of the Romish Church maintaine that this assent is that justifying Faith whereof the Scriptures speake Their opinion touching this point is sufficiently declared by Becanus who followes the rest of that rabble Hee Theol. Schol. Tom. 3. cap. 8. q. 1. disputing of the act of justifying Faith rejects the Lutherans opinion who place Faith in the will and make it to be Fiduciam de misericordia Dei propter Christum and saith that the doctrine of the Catholikes is this that faith belongs to the understanding and is nothing else but Credere sive assentiri eis quae à Deo revelata sunt Thence hee setteth downe this Conclusion § 6. Actus fidei consistit in assensu quo quis assentitur alicui propositioni à Deo revelatae propter authoritatem revelantis In this definition there are two parts 1. the Object of this assent Propositions revealed by God 2. The essentiall difference of this act taken à formaliratione credendi and that is to beleeve propter authoritatem revelantis By this saith Becanus Cap. 8. q. 2. § 2. assensus fidei constituitur in sua specie essentiall that is the assent of Faith is made supernaturall and justifying when wee beleeve things because God hath revealed them for saith he if articles of faith be beleeved upon other motives as upon mans authority c. then this assent of faith is naturall as in Heritickes and Divells So then according to Popish doctrine that faith which justifies us is nothing but a bare assent of the minde to such things as God reveales because of Gods authority that revealed them Than which explication of the nature of justifying faith nothing can be poorer and more below the majestie of so high a grace as faith is I will trouble you but with two reasons proving that this kinde of assent is not that faith whereby wee are justified 1. The act of justifying faith must needs be supernaturall such as cannot bee done without the aide of speciall grace of Gods spirit But unto this assent there is required no such speciall grace therefore it is not an act of justifying faith The Major is evident and granted by the Schooleman Cap. 8. 4. 4. that something there is in faith above nature requiring a supernaturall cause whereto the Scriptures plainely inforce him Eph. 2. 8. By grace yee are saved thorough Faith and that not of ourselves it is the gift of God Phil. 1. 29. Vnto you it is given for Christ that not only yee should beleeve in him but also suffer for his sake So Ioh. 6. 45. Wherefore § 3. he teacheth that this act of assent must be supernaturall partly in regard of the Object id est divine revelations and partly in regard of the principium or cause by which it is produced id est non per solas naturae vires sed per auxilium gratiae Wee agree then in the Proposition For the assumption That there needes not any speciall grace of the Spirit to worke this bare assent unto the truth of divine revelations this wee prove out of the same Schoolemens doctrine who teach that the Vnderstanding assents not unlesse the Will command it because say they the act of beleeving is absolutely in our treewill Cap 8. q. 5. Well be it so But now say wee the Will may without the helpe of grace command the assent of the Vnderstanding which wee prove thus Whatsoever the Vnderstanding by the only light of Nature judges to be honest that the Will can desire by the only strength of nature But by the only light of Nature the Vnderstanding judges that it is an honest thing to beleeve Gods authority revealing any thing to us therefore the Will by the only strength of Nature may desire this act of beleeving and so consequently there 's no need of Grace to move the Will to command the Vnderstanding T is Becanus owne argument against himselfe cap. 8. q. 5. § 9. Whereto he would faine giue an answer if hee could tell how Something he sayes to that Minor proposition whereof he thus distinguisheth The Vnderstanding by the only light of Nature judges it a thing honest to beleeve Gods authority when hee reveales any thing Via ac modo naturali not when he reveales any thing Via ac modo supernaturali Beleeve it a rare distinction and full of mystery Divine Revelations are of two sorts supernaturall and naturall Againe when God reveales his will to us by naturall meanes then the very light of Nature teacheth us that 't is honest to beleeve his authority But if hee reveale things to us by supernaturall meanes the light of nature
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
wee affirme that for that other generall faith in assenting to the truth of divine things because of Gods authority this faith as he had when hee was a Catholike so hee still hath it in part now he is an Hereticke and by the same faith he beleeved matters of Religion before his Heresie by the same he beleeves them afterward And those that are Heretickes indeed or such whom wee stile by that name let them bee asked why they beleeve such and such points of religion they 'le answer truly and resolutely they beleeve them because of Gods authoritie that hath revealed them in his Word and for such things wherein they dissent could they be perswaded the Scripture did teach the contrary they would for the same authority sake beleeve the contrary The Iesuite is yet urgent upon us and tells us that no Calvinist or Lutheran beleeves Gods authority but doubts of it Wee tell him againe that 's a foule slander and more than hee can make good yes that he will by a distinction too Gods authority considered Abstractivè in it selfe so indeed we doubt not of But Gods authoritie considered practicé in respect of the Church as it is proposed unto us by the Pastors of the Church so we doubt of it because wee admit not the judgement of the Church but follow our owne phantasie ibid. § 7. To this we answer that we passe very little to be judged Infidells upon such a ground because wee call in question the supposed infallibility and authority of the Romish Church We finde in Scriptures no such straight relation betweene her authority and Gods authority that if wee call hers in question wee must needs doubt of his Wee doubt not of the authority of Scriptures but we denie that the Romish Church hath any infallible authority of judging and interpreting them No one man nor all men ought to usurpe such authority over our faith And let the truth be judge who be the greater Insidells Calvinists and Lutherans that beleeve the Scriptures authority for its owne sake or popish Catholikes that will not beleeve but for mans saying Thus you have this second reason somewhat largely that Faith which our Adversaries call Iustifying is in Divells and ungodly men therefore it is not that justifying faith which the Scriptures speake of and appropriate unto the Elect Tit. 1. 1. Here it is but a vaine shift our Adversaries make to runne unto that poore distinction of Fides Formata and Informis namely that Faith may exist two wayes 1. Vt est conjuncta cum charitate ut in homine iusto and then Faith is called formata viva because Charity is Vita animae In this case Faith can Elicere operationes vitales seu aeternae vitae moritorias Gal. 5. 6. Faith worketh by Charity 2. Vt est separata à charitate quod fit in homine peccatore qui amissa per peccatum mortale charitate retinet fidem quamdin Catholicus est This Faith is called Informis mortuâ— nec potest habere operationes vitales seu meritorias Iam. 2. 17. Faith if it have no workes is dead in it selfe and ver 26. as the body without the spirit c. Becan tom 3. cap. 10. § 4. 5. 6. Thus they would have the quality and proper act of justifying Faith to be in reprobate men and divells but yet it doth them no good because t is without Charity Faith without Workes may be in its nature justifying Faith because t is an assent to the articles of Religion upon Gods authority but yet it justifies not because t is without workes Hereunto we reply that in this distinction there is not a syllable of sound doctrine nor yet of reasonable sense Thus much we grant that there is according to St. Iames. a kinde of â—aith without Workes namely a generall assent unto the truth of divine things but we denie that this kinde of Faith is for the substance one and the same with that Faith which is properly called Iustifying Faith without workes is of one kinde Faith with workes is of another not onely in regard of consequent because one hath workes the other hath not but in regard of their proper nature because the quality and acts of the one differ from the quality and acts of the other Wherefore in vaine doe they tell us that the same Faith is sometime with sometime without Charity Iustifying Faith is never without Charity and that which is is not Iustifying Vnto that conceit that Charity is the forme of Faith wee say t is Metaphysicall and such as no good construction can be made of it He saith Charity is Vita animae hee would say Vita fidei but take his meaning Faith lives by Charity as the body by the forme or soule Here 1. T is absurd to make one habite of the minde the forme of the other wee may as well say that Temperance is the forme of Liberality Each habite of the minde is distinguished by its proper object and actions and this the Schooleman cap. 18. quaest 2. § 3. grants in the strict sense 2. How doth Faith live by Charity We say it lives with Charity as its fellow-grace not by Charity as its soule We say without Charity it is dead yet t is not Charity that gives it life The Iesâ—it saith it doth for being joined with it Faith can elicere vitales operationes performe vitall acts Yea but what are these actions Faith hath but two acts 1. proper and immediate viz. Credere seu Assentiri 2. by consequent Iustificare Neither of these comes from Charity even by these mens owne doctrine Not the first for Catholickes without Charity may assent to the articles of Faith for Gods authority sake Not the second for to Iustifie in the Popish sense is to Sanctifie of a bad man to make a good Now how absurd is it to say Faith by Charity Iustifies i. e. Faith by the love of God and our neighbour sanctifies us or taking Charity for the Act not the Habite Faith by good workes of prayer fasting almes-deeds c. sanctifies us Both these are senselesse propositions for t is manifest that hee who hath Charity i. e. loves God and his Neighbour and doth good workes is not as yet to bee sanctified and made good of bad but is thereby sanctified already T is true that Faith is one part of our sanctification or inherent grace and Charity is another but neither doth Faith sanctifie by Charity nor Charity by Faith but we are sanctified by both together If there by any other vitall acts of Faith they should have beene named The glosse which the Iesuit addeth whereby he interpreteth what hee meaneth by vitall operations viz. aeternae vitae meritorias such as deserve eternall life carrieth with it as absurd a sense as the other Thus Charity is the forme and life of Faith i. e. Charity makes the acts of Faith to be Meritorious sâ—il our love of God and man or our good
workes makes our Faith i. e. our assent to the Articles of Religion because of Gods authority to deserve eternall life Is there in the Scriptures the least intimation of such a strange and uncouth meaning when it tells that wee are justified by Faith To the places of Scriptures Gael 5. 6. Faith workes by Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee answer the meaning of the place is no more but That in Christianity no outward matters are of value that onely which is to be regarded is Faith that bringeth forth good workes These good workes come from Charity or inward love of God and man This Charity is stirred up and provoked to worke through Faith So that Faith workes by Charity as by that chiefe instrument which Faith imployes in the doing of all good works but Charity works by Faith as by the moving cause whereby t is excited to worke according to 1. Tim. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith is the first wheel in the clock that moves all the rest Faith stirs up and directs the other graces of the soule in their operations whose strength and vigour increaseth according as Faith increaseth Tantum amamâ—… quantum credimus t is cleer in all experience those that have the strongest Faith they shew the greatest love to God and man as in Abraham Moses Paul all the Martyrs But of this more in shewing the connexion between Faith and Obedience To that other place Iames 2. 26. As the body without the Spirit is dead even so Faith without workes is dead we answer that S. Iames understands by that similitude not modum Informationis but necessitatem Vnionis that good workes are necessarily coupled with a justifying Faith not that good workes are the forme and life of Faith à priori They are arguments and effects of a living Faith they are not causes that make it living as is apparent because it is impossible any good worke should goe before justifying Faith Heb. 11. 6. Wherefore this similitude is not so to be strained unto a Philosophicall construction where the Apostle intends no more in all his dispute but to shew that true saying Faith must of necessity bee conjoyned with good workes And if our adversaries bee so strict upon the termes of this similitude t is manifest that they fit not their doctrine for so as the soule is the forme of the body so workes shall be the forme of Faith i. e. an Act shall bee the forme of a Habite which is against reason and their owne doctrine who make the Habituall grace of Charity not good workes the fruits of it to be the forme of Faith S. Iames therefore is to bee taken in the former sense or else wee may without any violence interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place not Spiritum i. e. Animam but Spiritum i. e. Halitum Respirationem and thus the comparison is exact as the body without breathing and motion is dead so Faith without workes Thus it appeares how Faith is sleighted by our adversaries whilst they hold that the Faith wherby a sinner is justified is nothing but an assent to Articles of Religion because of Gods authority Some places of Scriptures there are they would faine build this upon as Heb. 11. 1. Rom. 4. 3. Tit. 1. 1. Ioh. 20. 31. but their arguments thence are so inconsequent and weake they are not worth the mentioning or refuting I proceed therefore from this generall Faith unto that other which is speciall particular Particular assent of Faith is when all things revealed by God are assented unto as most true and excellent in regard of our selves when they are particularly applyed to our proper occasion and compared with all desires and provocations whatsoever to the contrary When we know and beleeve those things that are generally delivered for our selves in application to our owne use and practice as Iob was counselled by his friends so that wee beleeve in this particular aswell as in that at this time aswell as at another In the Explication of the nature of such a particular assent I propose to your consideration two things 1. The Roote and Cause whence it springs 2. The Object of it whereto it is directed 1. The true root and fountaine whence this Blessed assent of Faith ariseth is that grace of sanctification wrought in the heart by the holy Ghost renewing the soule in all the powers thereof T is not common illumination for many know and despise the truth or beleeve it but in generall T is not the Authority of all the men in the world that can perswade to it wee should not then have had so many thousand â—…rmons of Prophets Ministers learned holy and powerfull in their doctrine yet preached to very small purpose with the most of mâ—n T is not miracles and strange accidents that can force this Faith the Iewes had plenty of them yet continued still unbeleeving T is only the sanctifying Grace of Gods spirit that brings this to passe For consider with your selves how deadly an opposition there is betweene a mans unsanctified nature and the wisedome and goodnesse of God all his counsells seeme but craft his words foolishnesse his mercies light and not worthy of estimation His exhortations promises or threatnings are entertained with inward disdaine and the heart saith within it selfe Who is God that I should feare him or what profit shall a man have by beleeving his Word and walking in his wayes Yea men that are otherwise ingenuous and of fairer temper in this case are full of secret scorne and despite of God and goodnesse they account basely of the holinesse of Religion being privie scoffers and bitter deriders of the power of Grace when they are alone by themselves or in company that fits them They make a tush at Scriptures and smile at such perswasions to pietie as they afford counting it an indignitie for men of parts and resolution to bee moved with faire words of a simple man though hee speake in the words of God If their beliefe and knowledge of the truth be good in the generall yet in the application the heart makes violent opposition it begins to hold probable dispute whether it be wisedome to doe so or so whether they be bound in conscience considering such and such circumstances it casts all inconveniences that may possibly be thought on to discourage it selfe yea perchance the truth it selfe shall be called in question and it thinkes Sure I am deceived Gods meaning is otherwise at last it resolves I may doe this and yet fare well enough and If I doe no worse I hope t will not be much amisse and I trust that these commodities and pleasures I enjoy may well countervaile the neglect of such or such a small matter Thus the heart not washed by the holy Ghost in the laver of Regeneration but abiding in its naturall corruption is not nor can be subject to the law of God but proves either impudent and
VINDICIAE GRATIAE A PLEA FOR GRACE MORE ESPECIALLY THE GRACE OF FAITH OR Certain LECTURES as touching the Nature and Properties of GRACE and FAITH Wherein amongst other matters of great use the maine sinews of ARMINIUS doctrine are cut asunder DELIVERED BY THAT late learned and godly man William Pemble in Magdalen Hall in Oxford AUG de Grat. lib. Arbitr cap. 16. Certum est nos velle cum volumus sed ille facit ut velimus bonum Certum est nos facere cum facimus sed ille facit ut faciamus praebendo vires efficacissimas voluntati LONDON Printed by R. YOVNG for I. BARTLET at the golden Cup in Cheape-side 1627. TO THE RIGHT WORshipfull Nathanael Stephens Esquier Grace and Peace from Iesus Christ. SIR BOokes are more necessary in a state than arms Arms are to defend us from the invasion of foes bookes are to preserve us from the infection of errors enemies can but kill the body errors endanger the soule There are crept into the Churches a number of false opinions some that oppugne others that obscure the grace of God The earth is of it selfe prone enough to bring forth weedes but should one withall sow tares we should have much ado at harvest Our hearts are ranke enough to breed errors and our wits cunning enough to defend them but the scripture tells us that the envious man comes and sows the tares of false opinions and of weedes tares are the very worst sith therefore errors are so plenty bookes cannot but be very necessary T is true there bee many and it may bee according to the complaint too many bookes abroad already because many bee to little purpose some little to the purpose but of good and learned bookes bookes fitted to the errors and diseases of the time as this is there neither be nor well can bee too many Many errors require many bookes Nay I may safely say that many bookes are more necessary now than ever for that wee are fallen into the very age of the Church wherein as diseases in the body so errors the sicknesse of the soule doe and must abound For errors are necessary evills in the Church that they that are approved may be made manifest saith Saint Paul And this is all that Satan hath gotten by stirring up the corrupt witts and pens of many abroad and some at home to write they care not what Now wee doe begin to see that Truth is the daughter of time Truth is never new but let an old Truth be newly proposed and at first wee suspect it let it settle a little and in time truth gains ground and wins upon the judgement and consciences of men but erroneous opinions just like new fashions when they are first on foote many doate upon them give them but some time and they grow stale and vaine so now what by the decrees of Synodes and the writings and preachings of the learned Time hath brought it so about that there are few Schollars or others that minde these matters but doe begin to see thorow the conceipts of the Arminians Though then this treatise might have beene abroad sooner yet I dare promise that it comes not in too late for hee that reads it with judgement shall soone see that in the doctrine of Arminius there is more wit than truth I doe here commend it to your reading as to one whom the Lord hath made willing to learne and able to judge as also under your name unto the good of the Church to stand as a testimony of my duty and love unto you and of your zeale and love unto the truth Yours in the Lord Iesus RICH CAPEL To all that love and desire the grace of God and the glory of his grace in IESUS CHRIST MY deare and beloved brethren in Christ who are sensible of the dangers of these dayes and of the misery of this sinfull age wherein the heresies of the old condemned hereticke Pelagius that notable profest enemy of Gods grace are againe revived and raised up out of the bottomlesse pit by the malice and subtiltie of the restlesse enemy of mankinde that old Serpent the Divell working powerfully in and by that new upstart sect of Arminians the Wolves of this age who comming abroad in sheepes clothing and bearing the name of Protestants yea professing themselves Preachers of the Gospel in the reformed Churches are indeed Pelagian heretickes and disciples also of blasphemous Servetus and Socinus yea and also have joyned hearts and hands in many maine fundamentall errors with the Papists our enemies of the Romish Religion and faction I doubt not but that as you grieve and sorrow in your soules to see this smoake of pestilent heresies ascending upon the face of our land obscuring the light and eclipsing the glory of our Church so you do in your hearts earnestly desire to be made partakers of such worthy works painful labours of Gods faithful Ministers as are in all probability like to prove by Gods grace and blessing most powerfull and effectuall meanes both for the establishing of your hearts in the love of Gods truth and in the knowledge of the true doctrine of his grace and also for the confirming of your minds that they may neyther be daunted with the reproachfull calumnies and slanders nor troubled and entangled with the deceitfull cavils and carnall reasons which these subtile Sophisters have devised against Gods sacred truth in our Church professed And therefore I doe presume to commend unto you this ensuing Treatise which I having occasion to peruse it while it was under the Presse doe perceive to be as most necessary for these times so also most excellent and profitable for your purpose For I finde in it first the doctrins of truth concerning the grace of God and the powerfull worke of grace in the effectuall calling conversion and regeneration of the elect most plainly propounded and strongly proved out of the sacred Scriptures Also true saving and justifying Faith most accurately described unfolded with the whole nature and all the speciall properties of it by which it may be distinctly knowne and discerned from common fading hypocriticall Faith Secondly the maine errors of Arminians and Papists and their most grosse absurdities about universall grace and mans free-mill and power in working his owne salvation truly related their calumnies and slaunders of our Churches doctrine detected and discovered and their principall arguments carnall reasons and objections with wonderfull brevitie and singular dexteritie answered and refuted Thirdly by the way the authority perspicuity and certainty of the holy Scriptures strongly maintained and Popish errours about the uncertainty and obscurity of them beaten downe by strength of reason and by the Word of God as by a hammer that beates the rockes in pieces Though the style and maner of handling be somwhat Scholasticall sitted and applyed to the place and persons where and among whom these Exercises were first performed to wit in one of the Schooles of the
Faith or Beliefe in generall as this word is taken in the largest extent in relation to all civill or naturall things 2. In the next place explaining the meaning of this word Faith as it is used in speciall about Divine and Supernaturall things declared to us in Scriptures The opening of the nature of Beliefe in generall will give much light for the understanding of the speciall consideration thereof therefore I begin with that first Not to trouble you with reckoning up all the improper acceptions of this word Fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to tell you that sometime it is taken for Fidelity or Trustinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when a thing is done or spoken bonafide faithfully or trustily and in that exclamation Vestram fidem c. sometimes for Arguments or Proofes from Reason or Authority brought to breed beliefe in another which acception is usuall in Rhetoritians Arist. 1. Rhet. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quintil. l. 5. cap. 10. Haec omnia argumenta generaliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant c. Faith or Beliefe in the proper acception of the word is an Assent to such matters a◠are knowne only by Revelation from another This definition agrees to beliefe as it is taken in the largest sense the Genus i◠Assent the difference is taken from the object whereto Assent is yeelded and that is such things as wee understand onely by anothers revelation Both parts will be plainly understood if we distinguish between three sorts of knowledge Cognitionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are incident unto man 1. The first is Scientia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge properly so called which is bred in us by the evident certainety of things presented unto our reason or sense When wee understand such principles and conclusions in all arts and sciences as are demonstrable by evident and infallible reason or when we know such particulars as come under our senses when they are rightly disposed 2. The second is Opinio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opinion an imperfect knowledge of things not cleerely presented unto reason or sense when we apprehend things in part and obscurely so that wee cannot absolutely say t is this or t is that 3. The third is Fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beliefe which is a knowledge grounded on testimony and authority of others when wee assent to those things whereof by our owne sense and reason we have no certainety nor evidence only we beleeve them because such and such have told us they are so These three divers apprehensions of things wee expresse in formes of speech agreeable the first when we say I know this to be so the second thus I thinke it is so the last in this I beleeve it is so A great difference there is betweene these three apprehensions of the understanding as every one may easily discerne but more cleerly thus it stands 1. Knowledge whether it be of things past present or to come hath evermore certainety in the subject and evidence in the object accompanying it For the things that are knowne must bee alwaies apparant to the senses or to the understanding To the senses by the proportionablenesse of the qualities in the Object and due application of them to the Organ To the understanding by the bright light of reason shining in the things themselves Wherefore the Object of knowledge is evermore evident and being thus evident and apparant the apprehension thereof in the Subject by the sense and understanding must needs bee cleere and most distinct whence ariseth such an assent unto the truth of the thing as is most firme and certaine excluding all doubting whatsoeuer as for instance that the Fire is hot the Water moist the Sunne light that Quicquid dicitur vel negatur de Vniversali dicitur vel negatur de Particulari Quae conveniunt in uno tertio inter se conveniunt with the like these things are evident making such a lively impression upon the senses and so cleerly discovering their reasonablenesse to the understanding that we strongly assent unto their truth without all doubting 2. Opinion is contrary unto knowledge and alwayes hath uncertainetie in the Subject and inevidence in the Object attending on it For some things there are of their owne nature uncertaine and contingent whereof our best knowledge is but a doubtfull conjecture as that a red evening and a gray morning should bring a faire day Againe those things that are in themselves certaine enough and necessary yet unto us they will be but onely probable and conjecturall if either our senses through weakenesse and distemper perceive them not throughly or our understanding doe not cleerely apprehend the nature and reason of them Whence it followes that for want of cleere evidence in the things themselves our assent unto their truth will be alwayes wavering doubtfull without any fixed determination to embrace any side resolvedly but so holding it selfe to that part which for the present seemes most probable as that it is ready to shift it selfe unto the other side when better reason shall bee discovered 3. Beliefe partly agrees partly differs both from the one and the other for it partakes but of one property namely certainety in the Subject though very variable but never of evidence in the Object Both shall appeare unto you in order For the Object of beliefe it may bee certaine and necessary in it selfe but quâ tale it is never evident to the beleever For evident as I said before those things onely are which by their owne proper qualitie and light worke a cleere apprehension of themselves in the senses or understanding or both Now such things are not beleeved but knowne as for instance what wee see heare touch taste or smell by these senses orderly disposed we doe not say we beleeve it but we know it as that the Fire is hot the Water cold He that relates unto mee an accident that himselfe hath seene He knowes it but I that heare him doe beleeve it Againe things that wee understand by manifest and infallible reason those also we know we doe not beleeve as for example If an Astronomer foretell an Eclipse to fall out an hundred years hence hee doth not beleeve but he knowes this effect will ensue by the infallible motion of the Heavens but an unlearned man that findes this in an Ephemerides hee onely beleeves it But now that which is the Object of Beliefe so farre as it is the Object thereof doth not fall under the cleere apprehension either of sense or understanding by its owne naturall light For things beleeved are of three sorts Past Present or to Come Of things Past before we were and of things to Come t is not possible for us to get any knowledge from the things themselves by our sense or reason unlesse it be Astronomicall demonstrations as was touched before or such Physicall effects as depend upon necessary connexion of their causes Touching things
not book-learned doe conceive to the infinite prejudice of Christianity But however must the Scriptures be obscure because men are carelesse is the Bible a hard booke because common people understand it not in Latine are all things in it darksome and intricate because one man understands not this or that particular which yet another doth or those of the present age perceive not the meaning of such or such a prophecy which the next age may cleerly understand These are weak inferences and such as cannot overturne our first conclusion namely that all Doctrines Histories Prophecies and whatsoever else in Scriptures may be knowne and understood by the perspicuity of the narration in the literall meaning thereof by all sorts of men bad and good For what history of the Bible can be named that may not be plainly understood I say not by a learned or godly but even by any man What prophecy the meaning whereof hath not or will not be plainly found out What text of doctrine whereof some have not or shall not understand the right meaning and when t is once found out may not all understand what one doth yea take the deepest mysteries of Religion as about the Trinity Incarnation of Christ Resurrection Life everlasting Regeneration and the like there is none of them so obscurely set downe in Scripture but that the declaration of them hath light enough to discover unto us what that thing is which we do beleeve so that we may give an account of our Faith in that behalfe Nor is this knowledge of divine things by tht evidence of the narration any peculiar priviledge of the godly but common unto the unregenerate For Charity though it could wish yet cannot be so blinde as to suppose that every one who is able to interpret Scriptures and to write or preach soundly of the doctrines of Divinity is a man truely sanctified by the Spirit of grace Experience and Reason make good the contrary that a singular measure of knowledge and no measure of sanctification are competible Who sees not abroad in the world many wicked and ungodly wretches abounding in knowledge and yet destitute of all true piety and is it not so in the Divell who as in knowledge he surpasseth the best of men so in malice far exceeds the worst of all creatures The cause is for that this knowledge is onely a degree and necessary antecedent unto saving Faith and is not so essentially linked unto it but that it may be where Faith is not It s easier to informe the understanding than to subdue the will and affections the minde may be plainely taught whilst yet the heart remaines froward unbroken and untractable the very heart and life of Faith is the strong inclination and union of the Soule unto the truth and goodnesse of spirituall things preferring them in our choyce above all other things whatsoever which gracious motion is the proper worke of Gods spirit powerfully binding and drawing the heart to embrace that good which is offered unto it but it doth not necessarily follow the right and cleere information of the Vnderstanding Whence it is both possible and easie for an unregenerate Christian by the helpe of common illumination to goe farre I say by common illumination understanding thereby that course of the Revelation of divine truths now usuall in the Church consisting in the knowledge of all Arts skill of Languages use of other mens labours in their Writings and Commentaries conference and hearing of the learned living and accustomed painfulnesse in study of any kinde of knowledge By these meanes a Christian presupposing the truth of holy Writ may in the state of unregeneration prove excellent in the understanding of Divine mysteries Hee may understand all and every the Articles of Christian beliefe all Controversies in matter of Religion all duties of Piety in Christian practice any Sermon or Treatise tending to holy instruction any place of Scripture of darkest and doubtfullest interpretation Yea in these things many times Sanctity goes not so farre as those common graces doe and you may know by experience that the holiest men have not beene alwaies the happiest expositors of Scriptures nor soundest determiners of Controversies but that both of Papists and Protestants many times men of ungodly lives and Idolatrous profession have equalled and exceeded others in their Commentaries and Treatises And doth not the triall of every day shew that many a wretched man and vile hypocrite may yet make so good a Sermon even about the most spirituall points of Christianity and so heavenly a prayer that those who are of quickest sight yet seeing him but a farre off may deeme him sound hearted So easie a matter it is for love of this world to learne Religion by rote and to teach the tongue to speake what the heart doth not affect This of the first conclusion the next is this 2. All Histories and Predictions are knowne unto the most illuminated understandings by no evidence of the things themselves but only by evidence of the relation I shall not need stand long in proving this conclusion In many precepts and doctrinall discourses sense and Reason may have something to doe but in matters Historicall and Propheticall Faith only beares sway For Histories of things past and gone there is no knowledge at all to be had of them otherwise than from authority of Scriptures relation That the world was drowned Noah saved in the Arke c doth not appeare unto us by any argument from the things themselves evident to sense or reason but only by the story So for Prophecies promises threatnings they are not evident till the event make them evident As that the Iewes shall bee converted the Papacy rooted out c. we know these things only by the Word foretelling them In neither of these kindes can our sense be informed or our understanding convinced of their truth and therefore wee must rest upon Revelation beleeved Of these two kindes principally is the Apostle to bee understood in that description of Faith which hee makes Heb. 11. vers 1. where he useth two words to expresse the objects of Faith the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things not seene the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things hoped for Things not seene are of a more large extent and comprise all both past and to come things hoped for have a speciall relation to promises of some future good Both are the proper objects of Faith which is alwayes drowned in the sight of things that were unseene and possession of things that were hoped for The third and last Conclusion followes which is this 3. Precepts and discourses of Dogmaticall points mentioned in Scriptures are in part knowne by the evidence of the things themselves both to the regenerate also the unregenerate This conclusion is of manifest truth as shall appeare thus In Scriptures there are doctrinall discourses of divers sorts some of matters belonging to Nature and Morality others of mysteries peculiar to Divinity
not properly an assent of Christian faith I prove thus To assent or dissent is an action of the Vnderstanding or of the Will if of the Vnderstanding the object of it is Truth or Falsehood if of the Will the object of it is goodnesse or evill For the assent of the Will the case is manifest that it doth never assent unto and allow of the goodnesse of the obiect or dissent from and disallow the evill of it untill there be knowledge and apprehension of both For this approbation or reprobation of any thing by the Will cannot bee without Election nor Election without foregoing deliberation and judgement of the understanding upon the thing that is chosen or refused Againe for the Vnderstanding how can it assent unto the Truth or dissent from the Falsehood of such things whereof it hath no apprehension at all For so here should be an Act without an Object at least an irrationall act of the rationall part of man For if the Vnderstanding assent or dissent without understanding of whereto or from what is not a non-ens the object of such an act and is not such an act more like the naturall propensions of senslesse creatures whereby they are carried to unknowne ends than the judiciall determination of a reasonable man Though the things beleeved exceed reason yet the revelations of them are not above our knowledge and our assent unto them must be so farre forth rationall that if wee cannot give a reason of the thing beleeved yet wee must give a reason of our beliefe A reason of our beliefe is then rendred when we understand that testimony and authority wherein the thing to be beleeved is revealed unto us This only makes our assent reasonable For as in Scientificall knowledge and opinion the understanding never assents till the nature of the thing it selfe be knowne either fully or in part so in beliefe the understanding assents not till the meaning of the relation or testimony be understood what that thing is distinctly whereto it must assent In the two former wee give the reason of our assent from the thing it selfe knowne in the last wee give the reason of our assent from the authority of the revealer In every one our assent presupposeth knowledge in the former of the thing it selfe in the later of the Revelation Wherefore that implicite faith of the ordinary Papist who following the doctrine of his Teachers contents himselfe that he gives his assent in grosse unto all what ever is in the Bible Churches traditions that it is true whilst yet he understands scarce any Article of his religion distinctly this their implicite assent is meerely bruitish and unreasonable Contrary to the expresse precept of the Apostle Paul Rom. 12. 1. commanding us to offer unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable service and Peter 1 Pet. 3. 15. bidding us be ready to give an answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a bare answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with a defence to every one that demandeth of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reason of our Faith Now it would be knowne of the Romish Laiety what reason they can give for their faith what Apologie they are able to make for it when as they are utterly ignorant of Scriptures the only reason and defense of our Faith And is not their service and worship of God the very unreasonable motion of an unintelligent beast that 's ordered by his driver but understands not why and for what reason and ground Where particulars are not knowne there may be a generall kinde of beliefe But this generall beliefe is not an actuall assent to the truth of any particular thing revealed till that particular bee knowne and understood Actuall assent to particular truths is then only when they are knowne and according to the increase of distinct knowledge so this assent increaseth Before there is this distinct knowledge there can be no more but Praeparatio animi a resolution of the minde to yeeld assent to any particular if it bee once knowne Which though it be good when wee can doe no otherwise by reason of unavoydable ignorance yet to teach that this is sufficient to true faith is to teach men to be carelesse of all religion T is good where there is knowledge in part and when for the rest ignorance is seene bewayled and avoyded by all earnest desire and possible endevour to get knowledge in all points but t is monstrous flothfulnesse to bee content with this that in generall we beleeve all though we assent to nothing in particular This were indeed a short cut to heaven if no more were required to Christian faith but to force upon ones selfe such a resolution as this Here is the Bible I am resolved to beleeve all that it saith but for particulars I le looke no further let the Church and those that are learned looke to that How farre such a blinde resolution is from Christian faith and pietie besides experience which testifies that all those who have true faith in some things doe alwayes much lament their ignorance and eagerly desire the increase of distinct knowledge the Scriptures also doe abundantly witnesse unto us Wherein no exhortation more common then this unto the encrease of Knowledge yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as the Apostle prayes for the Collosians Col. 2. 2. And for the Corinthians hee wisheth the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8. 7. How many prayers of the Saints doe wee finde they have made for knowledge every where mentioned How often is Faith and Knowledge coupled together Ioh. 10. 38. 1 Ioh. 4. 16. c. yea many times confounded and taken one for the other 2 Cor. 4. 14. Esa. 53 â—1 Ioh. 17. 3. c Againe this knowledge is easie to be had by the ayde of the holy Spirit inwardly inlightening and teaching the faithfull when they use such meanes as hee hath appointed See for that purpose Ier. 31. 33 34. 1. Cor. 2. 10. 12. 2. Cor. 4. 6. Ioh. 14. 21. where Christ promiseth to shew himselfe visibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those that love him Were knowledge a thing impossible or very difficult or unprofitable some pretence there were to pleade for ignorance but when t is so often commanded us when it may be so easily had when t is so usefull in the having so dangerous to want it it s now impudence to patronize ignorance as a friend to Religion which is a professed enemy to mans reason Wherefore it is a shamelesse assertion of Bellarmine De Iustif. l. c. 5. That Faith may better be defined by ignorance than by knowledge A pestilent conceit which once rooted in men breeds in them an horrible contempt distaste and neglect of Scriptures and all Religion as matters not possible nor necessary for them to comprehend But this is a gull put upon poore people by the Clergy thereby to excuse their owne idlenesse in not teaching them or to gaine the
our assent vnto Diuine Truths springs from these three fountaines 1 From the Infallible Authority of the Reuelation 2 From the excellent greatnesse and worth of things Reuealed 3 From the manifest experiment of some part of their Truth knowne vnto vs. Of these in order The first and chiefest ground whereon is built the Certainty of faiths assent is The Infallible truth and Authority of Diuine Reuelations I call this the chiefest ground because it is that whereunto finally all our Beliefe is resolued For aske the question wherefore do you firmely belieue the Articles of the â—reed The answere is Because God hath reuealed them in Scriptures to be belieued The reason of which answere is this because What euer God saith istrue Now this is a principle in Nature aswell knowne to the reasonable creature as that they haue reason it is grauen deepe vpon the conscience of euery one which tels him That God is so infinitely Wise that hee can be ignorant of nothing that none can circumuent and ouer each him And againe that he is so infinitely good holy and Iust that no â—ie can come of this truth as Iohn speaketh Iohn 2. 21. Wisedome it selfe cannot bee deceiued Truth it selfe cannot deceiue and God is both Wherefore none but a Iesuite like Becaâ—… whose wits haue serued an apprentiship in the mystery of lying and aequiuocation vnder the Father of â—ies would haue affirmed that the Prophets and Apostles though they knew it was God that reuealed heauenly mysteries vnto them yet they knew not Euidently whether God was not deceiued himselfe or would not deceiue them Alying surmise much like that of the Serpent when hee tempted the Woman Yea saith he hath God indeed said so Yes the woman answeres God hath said so and we know it But Satan replies Are you sure that God spake true when hee said it The Diuell then denyed it and Becanus staggers at it as a thing very doubtfull telling vs that when God speakes man cannot be euidently certaine whether he speaks true or false But we reiect with abomination such a suggestion to Infidelity that strikes at the roote of all Christian Faith and shakes the lowest foundation-stone in all that building we know and are euidently assured That God is truth and in him or of him there is no Lie From this first ground of faith in Gods Essentiall truth wee draw another that whersoeuer any Reuelation is certainely known or belieued to be of God there the reasonable creature doth fully assent to the truth of things reuealed Whence all the holy Pen-men of Scriptures did for themselues most certainely belieue the truth of all things they deliuered though sometimes they vnderstood but darkely what was the meaning of that which they spake and wrote because they knew that they were taught them immediatly from God Yea the diuels themselues when they know as they doe these reuelations to be from God howeuer they tempt men to distrust and out of malice raises vp lies and slanders vpon Gods truth yet in the meane time are themselues cleerely conuinced of this truth and doe assent vnto it in their consciences The diuell knew well that Gods threatning to Alam was a certaine truth euen whilst he perswaded him it was but a lie And when he inspired the Pharisies to call Christ. Samaritan Belzebub a possessed Daemoniacke a Deceiuer and all to nought euen then himselfe could not but confesse that he was that Christ Iesus the Sonne of the most high God Mar. 5. 7. But this is the malice of Hell to sight against the Light and furiously to oppose what we cannot but acknowledge to be truth Well Thus far then our Faith goes vpon a sure ground That whatsoeuer God saith is true And againe When wee know euidently that God sayes it wee are ready to belieue it without further question But here in the next place is all the doubt How know wee infallibly that God is the Author of the Scriptures and that such things as therein are proposed for vs to belieue are reuealed by God himselfe This is a fundamentall Question wherein it greatly behoues euery Christian to be rightly informed It would require a large discourse to bee prosecuted through euery particular I shall but onely touch vpon the generall and giue occasion to each one carefully to bethinke himselfe that his faith be built on the rocke and not vpon the Sand. The Question is How is it knowne certenly that the Scriptures are the very word of God it hath two braÌ„ches 1 Toaching each seuerall part of Scripture as it was reuealed and giuen to the Church of God How did the People of the Iewes know that what was deliuered by Moses and other Prophets after him from time to time was the word of God To which I answere they knew the writing and Preaching of Moses and the Prophets to be of diuine Inspiration partly by the holinesse of the Doctrine which they taught the liuely power and worke whereof the hearts of the godly then felt partly by the miracles which they wrought for confirmation of their propheticall office partly by the certaine and infallible accomplishment of all their prophecies Of which triall of Prophets and their prophesies wee haue a generall rule set downe Deut. 18. 18. c. I will raise them vp a Prophet from among their brethren like vnto thee and will pur my words in his mouth and hee shall speake vnto them all that I command him 19. And whosoeuer will not hearken vnto my words which hee shall speake in my name I will require it of him 20. But the Prophet that shall presume to speake a word in my name which I haue not commanded him to speake or that speaketh in the name of other gods euen the same Prophet shall die 2â— And if thou thinke in thine heart How shall wee know the word which the Lord hathnot spoken 22. When a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not so be afraid of him By the same meanes were the preaching of Christ also the preaching and writing of the Apostles knowne in their times 2 Touching the whole Scripture as it is now compleatly deliuered vnto vs in writing How can it euidently and infallibly appeare vnto vs that what wee finde written in the Bible is of diuine inspiration the very oracles of God not mans Inuentions In the solution of this Question our aduersaries of the Romish and wee of the Reformed Churches differ irreconcileably Wee affirme that the Scriptures are knowne to be of God by themselues they maintaine that we cannot bee certaine of the Scriptures Diuinity by any other argument then the testimony of the Church which say they doth infallibly propose vnto vs what is to be belieued what is not to be belieued So that ask a Roman Catholike Wherfore do you
proue themselues by their owne naturall light manifesting their Diuine Originall whence they are and their right meaning how they must be vnderstood They are Primum â—â—sibile not like Colour which cannot be seene till light make it apparant but like Light it selfe which maketh all other things manifest it selfe too by it own proper Quality Wherefore when we are asked why we doe beleeue the Articles of the Creed we answer Because they are reuealed in Scripture Again How are you sure the Scriptures are the Word of God we answer we know it by the Scriptures themselues the Spirit of God opening our eyes to see those naturall and liuely caracters of Diuine truth which are imprinted vpon those sacred volumes Lastly If we be asked How know you that this is the right meaning of such or such a place We answer We know it by the Scriptures which being diligently examined and compared together plainly discouer their own right expesition In these answers we rest finally resoluing our Faith into the Word of God alone and nothing else As for the Authoritie of any one man or all men in the Church we giue it all due reuerence according to its place and degree We acknowledge the Decisions of Councels and Synods about controuersed Articles of Religion the continuall Preaching of the Word by the Ministers therof the manifold expositions of Doctrines of Diuinitie and Bookes of Scriptures by the Learned in their Writings all these we acknowledge with due regard thankefulnesse to be blessed meanes for the breeding and growth of Christian Faith because they all doe or should point vs vnto the Scriptures holding forth the light of them that we may the more cleerly diseern it in its true brightnesse Thus they are helpes to make vs see the truth but no causes why we beleeâ—e it this we do for its own sake not their saying And vnlesse what they teach doe appeare vnto vs cleerly out of the Scriptures we freely confesse that although their Reuerence will cause vs to Suspend our Iudgement and thorowly to examine the Cause yet their bare authoritie cannot command our assent to any article of Religion that shall be proposed vnto vs. The rule of the Apostle prohibits vs 1 Cor. 2. 5. Our faith may not stand in the Wisedome of Man but in the Power of God Our Aduersaries here thinke that they haue vs vpon an aduantage and caught vs in a circle too as if we also ran round from the Scriptures to the Spirit againe from the Spirit to the Scriptures thus How know you the Scriptures to be Gods Word By the Spirit reuealing the same to my heart and conscience But how know you this reuelation of the Spirit to be true By the Scriptures that testifie The secret of the Lord is reuealed to them that feare him Ps. 15. But how know you this the like places of Scriptures to be Gods Word By the Spirit again Thus they suppose we are intangled but they mistake vs and our doctrine greatly in this particular We teach indeed that we know the Scriptures to be the Word of God by the Spirit of God inwardly Reuealing and Testifying the truth of them vnto our Consciences But it must here be diligently obserued what kind of Reuelation or Testimonie of the Spirit it is wherby we may be said to be sertified assured of the Scriptures Diuine Truth It is not any inward suggestion and inspiration different from those reuelations that are in the Scriptures themselues as if the Spirit did by a second priuat particular reuelation assure me of the truth of those former reuelations made in the Scriptures We haue no warrant for any such priuat reuelations now nor is there any need of them and such as looke for them may easily embrace their own presumptuous fancies in stead of a Reuelation from heauen How then doth the Holy Ghost reueale vnto vs the truth of Scriptures I answer By remouing those impediments that hindred by bestowing those graces that make vs capable of this knowledge There is in vs a two-fold Impediment First Ignorance whereby our eyes are closed that we cannot see the light 〈◊〉 Second Corruption whereby although we see the light yet we cannot but naturally hate it and turne from it The Holy Spirit cures both by a double remedy First of Illumination restoring our decayed vnderstanding to some part of its primitiue perfection Second of Sanctification infusing into our desires and affections some degrees of their primitiue Holinesse and puritie By this worke of the Spirit Opening the eyes of our minds that we may Vnderstand the Scriptures see the wonders of Gods Law and also Rectifying our corrupt affections that we may loue and embrace the Holinesse of Diuine things by this meanes I say is the Diuine truth of Scriptures reuealed to vs. For presently vpon this Opening the eyes of our minds we see the glorious brightnesse and light of the Scriptures shining into our hearts and we discerne in them the apparant characters of heauenly Maiestie as cleerly as a seeing man beholds the Sunne Also after this renewing of our Sinfull inclinations we find presently that our Soules and those things which the Scriptures do reueale vnto vs haue a singular sympathy one towards another our loue that we beare to the beautie and Holinesse of the Word is strong that command which the Word hath ouer vs is most powerfull awfull so that now we haue as kindly a relish of the goodnesse and excellency of Scriptures as a healthfull stomacke hath of wholesome food By these things which we cleerly see in the Scriptures euidently feele in our selues we are fully ascertained in our soules that none but God is the Authour of so He menly Holy Mysteries In this sence we still pray for the Spirit of Reuelation Eph. 1. 17. so called in that place because it inlightens the eyes of our vnderstanding as in vers 18. that then we may see the excellency of Diuine mysteries reuealed to the Church Other inward and secret reuelation of the Spirit we acknowledge not in this businesse Now there is no such circle as our Aduersaries would driue vs into but a plain straight way How know you that the Scriptures are Gods Word We answer By the Scriptures themselues by that wonderfull light excellency of truth and Holinesse shining in them Here we would rest and goe no further But yet if we be asked How we come to see this Light We answer It is by the only worke of the Spirit of God giuing vs eyes to see and hearts to loue this Light If we be further vrged How know you that you doe indeed perceiue such a light as you speake of or how can you make it appeare to another that you are not deceiued therein To these questions we answer That the former is idle iust as if one should aske him that gaâ— then the sun How know you that you now see
things past will fill the heart with boldnesse confident expectation of the like successe for the time to come And so much touching the three grounds of Certaintie and Strength in the Assent of Faith I come now to the second point proposed touching this Assent or the diuers degrees of it and those essentiall differences whereby sauing faith in Gods Elect is distinguished from that Faith which is in others We haue shewed you that faith may be in all reasonable creatures and the Scriptures testifie that there is some kind of faith in the Diuels and wicked men We must therefore enquire what their faith is and what the faith of Gods Elect is by what essentiall difference they are distinguished You are therefore to obserue that this assent by which generally all Faith was defined is two-fold 1 Generall to all Diuine Reuelations as good and true whilst barely considered in themselues or as they haue no opposition to our desires being applyed to ourselues 2 Particular when assent is giuen to all Diuine Reuelations as most true and good in regard of our selues when they are applyed to all our particular occasions and compared with all contrarie desires and prouocations Herein lies a substantiall difference of this assent of Faith there being a great Diuersitie betweene an Assent vnto the truth goodnesse of things taken in the generall and an Assent vnto the truth goodnes of the samethings particularly applied as you shall see in the progresse of this discourse The former is but an inferiour degree of Faith and only a step vnto that faith which is true and sauing It is commonly called by two names 1 Historicall Faith synecdochically from one part of the obiect of because it beleeues the Letter of the Scriptures whether Histories or doctrines that are expressed therein 2 Temporarie Faith from the Euent issue of it because it perseueres not vnto the end but failes in time of Temptation It is but one and same degree of faith that hath these two names which assenting to things in grosse flies off and disallowes when it coms to particular application Such a general assent there is in the Diuels who know the Scripturs to be of God and acknowledge the things contained in them to be in themselues true good because from God though mean-while they hate both the one other bitterly The truth of God his Word Essence Attributes works vpon their vnderstandings a deep apprehension of its certainty excellency euen when they with vnspeakable hatred and horrour thinke of it According Iames saith They belieue tremble Such a Faith there is in thousands of Hypocrites reprobates who being inlightened and conuinced of the Truth of the Word yeeld a generall assent vnto it for the time as in those Luk. 8. â—3 Who receiue the Word with ioy but they haue no root which for a while beleeue but in time of temptation goâ— away In those Heb. 6. 4 5 Which were inlightened tasted of the heauenly gift and were made partakers of the Holy Ghost And haue tasted of the good Word of God and of the Powers of the world to come are salue away In those Many that beleeued in Christs Name but yet Christ would not trust them because he knew them all that they were not found at heart Ioh. 2. 23 24. In those many againe that at another time beleeued in him but Christ giues them a caueat that they looke their faith be â—ound 〈◊〉 ye continue in my Word ye are verely my Disciples Ioh. 8. 30. 31. Such a faith was in Simon the Witch Act. 8. 13. who beleeued the Apostles preaching and was baptized euen whilst yet he remained in the gall of bitternesse and bond of iniquitie i. a â—ierce enemie to that truth which he seemed to beleeue and professe and fast bound vnto the loue of those sinnes that he seemed willing to forsake verse 23. Such a conception of Faith there was in Falix who trembled when he heard Paul dispute of righteousnesse temperance and the iudgment to come Acts 24. 25. He beleeued and like the Diuels trembled But Faelix was not temporate his wife Drusilla was another mans wife Felix was vnrighteous and couetous and looked for a bribe and this likes him not that Paul should come so close to him wherefore he hath a shift and put him off in complement to a more conuenient season which Faelix will take at leasure The same imperfect faith there was in King Agrippa who hearing Pauls Apologie could haue found in his heart to haue beene a Christian had it beene a thing in fashion with Kings at that time Acts 26. 28. So was the Case with Herod who heard Iohn Baptist gladly and reuerenced him as a Iust man and holy and did many things willingly Marke 6. 20. But if Iohn be so bold with Hâ—rod as to tell him of his Incest He shall to prison for it and for all that he is a Prophet yet he shall dye if Herod did not feare the multitude more then he reuerenced Iohn Matth. 14. 5. And thus it is with many men still who knowe the Scriptures and assent to the truth of such things as they containe but this goes no further then generalities whilst they approoue and allowe of such things as they know to be good and excellent considered abstractiuely and in the Vniuersalitie and as they doe not crosse them in any of their maine desires and delights And so long they seeme to bee as forward in faith and practise as the best The Causes of this Kinde of Faith in men are many as 1. That common grace of the Spirit whereby men are inlightened in the knowledge of heavenly things Which grace God bestowes upon the unregenerate and unsanctied more for others than their owne good Some light shines upon them whereby they may know and assent unto divine truths for a common good of the Church that others may be instructed by their teaching For Christ in the building of his Church doth also use the helpe and ministery of such men according as Salomon did in the building of the materiall Temple who imployed not the naturall Israelites but the reliques of the Cananites and strangers that lived in the land to be bearers of burdens and hewers of stone and overseers of the worke 2 Chron. 2. 17. And these men though unsanctified and such as doe not themselves heartily esteeme and affect that which they know yet in the generall they beleeve it and willingly teach it to the benefit of the Church Againe 2. Authority of men in high account for their knowledge and wisedome The esteeme that the people had of Iohn the Baptist to bee a great Prophet made Herod reverence him the more and the fame that went of Christ drew many to hearken to his doctrine And so t is still with hundreds whose faith in matters of religion standeth or falleth with their admiration or disesteeme of mens persons The same effect
the temper and disposition of this mans soule bring but the word of God unto it and you shall see it presently Lay upon these sinnes the censure of the Word in a faire ingenuous and direct reproofe without scossing and bitter gybing presse it upon the conscience once and againe lovingly and sharpely and see now what strange entertainment Gods word shall finde at such a mans hands The blood begins to be warm'd with wrath and choler the stomacke riseth and the gall of unchristian malice overslowes the conscience and powers of the soule are of purpose turmoyld that the water being troubled their owne image may not appeare in it the head is presently imployed in all cunning tricks and distinctions to avoide the stroke of the Word the tongue is ready with an apologie to defend it and if the hand hold from violence t is well Now whence is all this frowardnesse Hence because the heart is resolved let God say what hee will yet in this point not to beleeve that it is better to follow his counsell than our owne desire In which case t is strange to see with what rage and unmercifull fury the Prophets of old Christ and his Apostles in their times were persecuted by those to whom they preached in all meekenesse and demonstration of good will towards their soules The like fiery opposition have the Ministers of the Gospell and faithfull Preachers of Christ crucisied found ever since at the hands of their people when once they have beene touched where they would not bee medled withall Straightway a whole Parish will be in an uproare durt and scorne is hurld in the face of the Minister and his doctrine all froward courses taken to worke him woe and shame and all this done by those that wil yet be counted obedient and beleeving Christians But are they so indeed they doe not deserve so much as the name A Faith indeed they have but not that which is true and rightly planted For know this that True Faith and a constant wilfull refusall to be guided by God in any one particular whether the doing of a duety or leaving of a sinne are as incompetible as Christ and Bâ—â—â—al For aske a man that is thus partiall in his courses You say you firmly beleeve the promises of the life to come that God will pardon your sinnes and save your soule why do you not as firmly beleeve the promises of this life but are altogether caring and distrustfull in your affaires You beleeve verily that God is offended with murder adultery c. and therefore you leave them why doe you not beleeve also that hee is as much angry at swearing lying drinking and such like disorders You beleeve God hath forbidden stealing and you are perswaded t is nought why doe you not beleeve that usury bribery or idlenesse in a mans calling are as bad being as much forbidden You beleeve that t is a good thing to seeke unto God in time of adversity and when a man 's old sick and now neer unto death then to pray fast do all good works and live religiously is excellent why doe you not beleeve that the same courses of Piety and Holinesse are as acceptable to God as much required of us in time of health youth and prosperity sâ—â—ing God hath equally commanded them at all tiâ—… Aske a thousand such questions he connot answer you to onâ— For is it from a through consideration of Gods tâ—uth wisâ—â—ome power revealed in the Word that he is moved to beleeve such and such things If that were the cause why doth hee not equally beleeve all when Gods authority is the same in all Is it from true love to God and Goodnesse that he is content to be ruled in such things If that were the cause t is certaine he that loves goodnesse for its owne sake would love all things that are good and love alwayes in a good matter as the Apostle speakes What is it then I le answer for him t is that which the Apostle speakes of Heb. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evill heart full of unbeleefe that having embraced certaine truths not prejudiciall to it selfe upon vaine and worldly considerations in others slips the collar and departs away from the living God refusing to accept of his counsell The truth of this is most certaine from that excellent rule of S. Iames Chap. 2. 10. 11. Whosoever shall keepe the whole Law and yet faileth in one point he is guilty of all For he that said Thou shalt not commit adultery said also thou shalt not kill Now though thou doest none adultery yet if thou killest thou art a transgressor of the Law What is it equall that he who transgresseth the Law in one point should be held guilty of the breach of all the Commandements Yea it is most equall and just for Gods Soveraigne Commandement is the same in all Hee therefore that for conscience sake obeyes in one will obey in all Hee that breaks one wilfully and customarily keepes none at all for conscience sake and if all things hit aright he will be as ready to transgresse in the rest as in that one Wherefore God judgeth him according to the disposition of his heart that he is a transgressour of the whole Law So in our obedience of â—aith Gods truth is the same in every part of his Word he that hath spoken this he hath spoken that also he therefore that upon right grounds beleeves in one point will for the same beleeve in another if Gods authority cannot prevaile with him in one that is not the motive which makes him assent to others and therefore if occasion serve such a one will dissent alike from all according to which Habituall disposition of the soule he is rightly to be judged an Vnbeleever He that rejects Gods command in one thing doth not much regard it in any thing hee that willingly slights Gods authority and truth in this point makes as little account of it in another You have now here my brethren opened unto you that Master-veine wherein runnes all that corrupt bloud of Hypocrisie and secret Infidelity wherewith the greatest part of men professing Christianity are infected This is that bitter roote of mens Apostasie and back-sliding from Piety to profannes or from a true Religion to a false Even this partiall and ill directed Faith is that which one justly calls the greatest part of the Divells Iudiciall Astrology whereby he prognosticateth the downfall of many who yet seem Saints in the Church zealous professors of Religion Oh when he sees a man take a dispensation without asking God leave craving pardon with a God be mercifull unto me in this and so standing out in this or that knowne evill practice he now knowes what to judge of such a man he sees a prey within the reach of his snares which thereupon he sets so artificially fitting his temptations to his humors till in the end he catch his heele in the grin