vnder hope that God will impute to him that belieueth in him who raised Iesus from the dead this Faith to his iustification and will not impute his sinnes to him An example whereof as he saith we haue in the cure of corporall discases which beareth an image of the inward cure For there Christ required a Faith whereby a man did belieue that Christ was endued with that power that he was able to heale him and trusted that such was his goodnes that he would cure him Cardinall Bellarmine after hee had written very much to prooue that Faith is only an assent to the truth of things reuealed and not an assurance or speciall application of the promises doth at last ouerthrowe all and yeelde to vs. her thus hee â—iâ—â—eth of vs (30) Rectè dicunt posse vnuÌ„quemque promissiones generales sibi applicare per fidem Nam quemadmodum fide catholica credâ— christuÌ„ mortuum esse pro omnibus ita cadem fide credo mortuum esse prome qui sum vnus ex omnibus De iustif lib. 1. cap. 11. Sect Denique quod dicunt they sâ—â—â—ghtly that euery one may by 〈…〉 to himselfe the generâ—ll 〈◊〉 For as I doe belieue by the Catholicke faith that Christ dyed for all So by the same faith I doe belieue that hee dyed for me who am one of them What need we any better witnes then hee who before was our greatest aduersarie Doth not this lay open the nature of Iustifying faith to bee the same that wee teach Is a particular application of generall promises no more then a bare assent to the truth of things reuealed By that faith whereby I beleeue Christ dyed in generall for all doe I also beleeue that hee dyed in particular for me And yet shall wee say that a speciall faith is a forged faith that it is against the nature of faith to apprehend and apply particularly to my selfe the promises of God and the merits of Christ Yet for all this the Cardinall will not graunt that any man is to beleeue the pardon of his owne sinnes in particular because the generall promises are not (31) De iustificat lib. cap. 11. sine absolute but conditionall euen with the condition of faith as we acknowledge And therefore demaundeth how a man can absolutely beleeue that his sinnes are forgiuen him seeing he caÌ„not learne by any worde of God that hee hath such a faith as is required for the obteyning of the pardon of sinnes And saith that none which beleeue are saued vnlesse they beleeue as they ought to beleeue But therein the Cardinall doth not onely contradict himselfe but likewise many of his fellowes who teach that there is but one faith at all that the dead and Catholicke faith are all one as was shewed before If some beleeue as they ought to beleeue and some beleeue not as they ought haue they all one and the same faith If some so beleeue as by beleeuing they shal bee saued and some so beleeue as by beleeuing they cannot be saued shall wee say they haue all one and the same faith Then may wee also say that Peter and Iudas had one and the same repentance The Cardinall here sheweth that they do indeede beleeue (32) Si reuera sicut oportet credant hoc est si fide habeant quae per dilectionem operatur De iustif 1.11 finâ— as they ought to beleeue who haue faith which worketh y loue Yet else-where he laboureth to prooue that (33) De Iustificut lib. 1. cap. 15. a true and Christian faith which by way of disposition iustifyeth the vngodlie may be separated from charitie and from other vertues How repugnant are these things one to another Againe hee that beleeueth may know that he hath faith otherwise Paul would not haue bidden the Corinthians to (34) 2. Cor. 13.5 proue themselues whether they wâ—re in the faith Augustine sayd (35) Fidem vâ—â—et quisque in cordâ— suo esse â—icrâ—au 〈…〉 esse 〈◊〉 credit De Trâ—â—t lib. 13. c. 1. Neâ— fidem qâ—â—squam hominuâ— videt â—â—alio sed vnusquisque in sâ—mâ—â—â—pso Ibid. cap. 2. Epist 1 12. cap. 4. Euery one doth see faith to be in his owne heart if he do belieue or not to be if hee doe not beleeue And that no man can see faith in another but euery one may see it in himselfe The Cardinall saith They beleeue as they ought who haue faith woâ—king by loue yet may a man easily know whether hee haue loue or not (36) In 〈◊〉 Ioh. tracâ—â— 5. Therefore sayd Augustine Let a man looke to his heart and see if he haue charitie and then let him say I am borne of God Yea let not any one aske another let eueriâ— one returne to his owne heart if he there finde brotherly charitie hee may bee sure hee hath passed from death to life Would hee haue sayd thus if a man could not haue knowne whether he had charitie or not Michael Medina as Sixtus (37) Bibliothec sanâ—t lib. 6. amict 215. Senensis testifyeth in defending Ferus against Soto saith There is no man which doubteth but that wee may know true loue and faith to be in vs. Seeing then that by charitie a man may know as the Cardinall teacheth whether hee beleeue as hee ought to beleeue and seeing a man may know whether he haue charitie or not hee may also know whether hee beleeue as he ought and if he beleeue as he ought then by the Cardinals owne confession he may particularly apply to himselfe the generall promises and certainely beleeue that his owne sinnes are pardoned And to conclude this poynt seeing this speciall faith hath such testimony not onely from the diuine Scriptures but likewise from the ancient Doctors of the Church and also from the late Romish writers doe not condemne it as hereticall but seeke earnestly for it as the speciall meane of your saluation SECT VIII THere remaineth another point to be considered touching the persons that be endued with a iustifying faith I taught that it is proper to the Elect. Notwithstanding I knowe that Cardinall Bellarmine goeth about to confute Caluine De Iustificat lib. 3. cap. 14 for holding that Faith and true righteousnes is proper to the Elect Yet doth he not bring any one argument to proue that it is not proper to them but onely laboureth to proue that faith may be lost Touching this point we will acknowledge that the best faith which many of the popish prelates doe teach is common both to the reprobate and Elect. The reprobate may giue an assent to the truth of things reuealed as well as the Elect. But there is another faith besides that and more excellent then it as I haue proued before and that is peculiar to Gods Elect. No maruaile though those papists who knowe it not or will not acknowledge it doe hold that there is no faith peculiar to Gods Elect. If they knew the nature of a iustifying faith they
By this faith we are iustifyed as the Apostle plainely and often teacheth De corrept et grat c. 12. Rom. 8.30 and our aduersaries cannot denie though they hold that we are not iust fyed by it alone Now if we be iustifâ—â—d we shall also be glorifiâ—d Yea whosoeuer thus beleeueth shall not be confounded The Saintes doe keepe this faith in the hottest persecution that can befall them Rom. 9.33 And therefore in describing the cruell tyrannie and grieuous persâ—cution vnder the greate beaste which opened his mouth to blaspheme GOD and his Tabernacle and them that dwell in heauen and made warre against the Saints led many into captiuitie and killed many with the sword The holy Ghost breaketh forth into these speeches Here is the patience Reuel 13.10 and the faith of the Saints because the Saints doe not loose but keepe and expresse their patience and faith in such afflictions Neyther can Sathan by his tentations depriue them of faith as appeareth in the example of Peter Sathan desired to winnow him as wheate yet for his comfort Christ told him that hee had prayed for him Luk. 22.32 that his faith might not fayle Christs prayer was not in vaine Hee at another time acknowledged to his Father Ioh. 11.42 that he heard him alwaies And therefore though Peter did afterwardes fall most grieuously in denying his Maister See postscript Sect. 14. and that with an oathe and with curfing himselfe yet did hee not loose his faith It remayned in his heart though hee did not professe it with his mouth Neyther could this be a singular prerogatiue to Peter for Chriâ—t hath as well prayed for others as for him not onely for all the Apostles but likewise for all those that should beleeue in him through their word Ioh. 17.20 And therefore in the midst of all afflictions and tentations Qui fecit bonos factet perseuerare in bono they shall be kept constant in faith Hee who gaue them faith will make them to continue their faith as he who made them good will make them continue in goodnes August de perâ—â—uâ—rant sanct cap. 12. He is so faithfull that he will not suffer them to be tempted aboue that which they be able to beare but will giue then the issue with the tentation Their faith may be assaulted but not destroyed weakened but not wasted ecclipsed but not extinguished hidde and couered as the Sunne vnder a cloude and fire raked vnder the ashes but not abolished The act of it may be lost for a time but not the habite for if their faith may fayle and they perish why did the Apostle say that after they beleeued Ephes 〈◊〉 13. they were sealâ—d with the holy spirit of promise which is the earnest of our inheritance vntill the redâ—mption of the possession purchasedly Christ And how is it true that they are kept by the power of God through faith vnto saluâ—tion 1. Pet. 1.5 And if iustifying faith may not be lost then it is certaine that if any fall away and vtterly loose their faith they neuer had it Diuers of Christs Disciples did seeme to beleeue in him yet afterward forsooke him and thereupon he said to them there are some of you that beleeue not And the Euangelist addeth a reason Ioh. 6.64 So teacheth Maldonatus in Ioh. 〈◊〉 6. out of Augustin and Beda for Iesus knewe from the beginning which they were that beleeued not and who should betray him As if there were some of his Disciples that beleeued and some beleeued not namely those that tooke offence at his doctrine and forsooke him as also Iudas the traitour Euen while they followed Christ they wanted this faith Doth not S. Iohn say of reuolters they went out from vs because they were not of vs for if they had bene of vs 1. Ioh. 2.1 they should haue continued with vs. Who then doe fall away from the Church but only those who indeed were neuer of the Church were in it but not of it And who are they that liue in the Church and be not of it but those that want a true justifying faith for by it we are made members of Christ and incorporated into his mysticall body the Church But as for the faith spoken of in this my text it may be lost yea it is of such a nature that seldome it is kept to the end of a mans life Inward tentation by the diuell or outward persecution by men may rob the owners of it It is like to corne growing in the house top which may flourish for a while in the spring time but in heate and drought of summer will wither away And herein consisteth a maine difference betwixt iustifying and temporary faith the one is perpetuall the other for a time And no maruaile thogh it continue not long seeing it is built on temporary causes namely these three 1. It ariseth from curiositie for these beleeuers will heare and learne receiue and professe the Gospell for the newnes of it As the Iewes retoyced for a time in Iohns light Ioh. 5.35 especially for the noueltie of it And as the Athenians would heare Paul preach and would know the meaning of his doctrine Act. 17 20.2â— Sunt quiscare volâ—â—t coâ—tâ—ntum because as they said he brought certaine straÌ„ge things to their eares And they gaue theÌ„selues to nothing but to tell and heare some newes Bernard noted diuers sorts of persoÌ„s who desired knowledge of heauenly matters fine vt sciant turpis curiositas est In cantic serm 34 seueral ends for which they desired it And the first was of theÌ„ who desired knowledge onely for this end that they might know and this is fowle curiositie Now you know that a wonder lasteth not lóg They who haue curious heads and itching eares after noueltie will not long like the same thing but as the Israelites at the first liked their Manna because it was a strange kind of meate but afterward loathed it wheÌ„ they had bene a while fed with it So these men at the first hearing of the Gospell for the strangenes of the doctrine may admire it receiue it with ioy and professe the faith thereof and yet afterward waxe wearie of it 2. It often ariseth from pride and vaineglory Because others doe condemne the enemies of the Gospell but doe like and louâ— honour and commend those that beleeue it professe it liue accordingly they to get credit honour among men will professe the faith of Christ submit themselues to his holy Gospel Matâ— 6. EueÌ„ as the Pharisies did fast and pray Sciâ—â— volunt vâ—sesâ—â—tur ipsi turpis veâ—tas est ibid. and giue almes to be seene and praised of men These persons as Bernard said desire knowledge that themselues may be knowne and this is foolish vanitie which men cannot escape the girding taunt of the scoffing Satyricke Scire tumnihil est nisi te scire hoc
5. annot 36. Est fides qua creditur quicquid credendum est baec est virtus theologica Altera quae considâ—nua quâ—dam est seiliâ—â—t qua credimus quod denâ— it dominus â—i quod ab co petimâ—s Stollain Luc. 5. to cap. 145. whereby we beleeue and doe assent to the doctrines reuealed and propounded by the Church to be beleeued which Cyrill called a dogmaticall faith There is another kinde of faith whereby we doe not onely assent to the doctrines but also doe beleeue that the things which we aske to be done shall be accomplished by God which we call an assurance Stella also as plainely maketh two kindes of Faith There is a faith saith he whereby we beleeue whatsoeuer is to be beleeued and this is a theologicall vertue There is another faith which is a certaine confidence to wit that whereby we beleeue that the Lord will giue vs that which we aske of him I could produce more witnesses speaking to the time purpose but I spare them till I come to speake of the seuerall kindes by themselues yet consider that not onely the ancient Fathers but likewise some great Clearkes in the late Romish Church haue made diners kindes of faith Why then should we be condemned as Heretikes for teaching the same SECT VII LEt vs now come to the seuerall kinds of faith in particular And let vs first coÌ„sider a little touching iustifying faith It may be you will mislike two things in that description oâ—â—t which I set downe in one of the precedent sermons The one respecteth the nature of it the other respecteth the persons that be endued with it because some of your side teach contrary therevnto 1. Touching the nature of it I shewed that by it a Christian doth apprehend and apply to himselfe all the promiâ—â—s of God in Christ and all the merits of Christ for his present iustification and for his future saluation I know it as well as you that many of your learned meÌ„ teach the contrary and therefore I â—eare that you will râ—â— or beleâ—ue them then â—â— The Rhemists say Annot. on Rom. 3. Sect. 7. that to apprehend Christs rightâ—ousnes by faith is a 〈…〉 apprehension of that which is not And that it is a false faith And afterward Annot. on Hebr. 11. Secâ— 6. that the Apostle 〈◊〉 not speciall faith the forged faith of Protestants whereby euery one of these new Sect-maâ—â—ters and their followers as it pleaseth them in the meeknes of their spirit to tearme vs beleeue their sinnes are remitted and themselues shall be saued Annot. on Iam. 2.26 Sect. 1. And else-where that a speciall faith is a forged faith that nâ—ther Paul nor Iames nor any other sacred writer euer knewe or spake of any such faith Cardinall Bellarmine maintaineth that Faith is neither Fiducia De iustificat lib. 1. cap. 5.6.7 an issurance of Gods mercie or the Pardon of a Man 's owne sinnes nor yet Notitia acknowledge of such thinges but but onely a firme and certaine assent to the truth of those things which God hath propounded to be deliuered Promptuar catholan feriaâ— 5. hebdâ— 1. Quadragesâ— Doctor Stapleton calleth them Heretickes who place the whole nature propertie vertue and greatnes of faith in a particular applicatiâ—n of Gods generall promises to Belieuers Indeed that which they say is true if there were no other faith taught in the word not wrough in the hearts of Christians then that which is generally taught and found in the present Romane Church But they which vnderstand the word aright and are iustified by Faith do know and feele another kinde of faith farre surpassing that Bellarmine doth much wrong vs and more trouble himselfe in this point then needed Haeretici restringunt ad solâ—m promissionem miserecor diae specialâ—s De iustif lib. 1. cap. Sect. Itaque tribus He saith that they differ from vs in the obiect of iustifying faith because we whom he commonly calleth by the name of Heretickes doe restraine it to a sole promise of a speciall mercy And afterward spendeth many chapters in prouing that the obiect of a iustifying faith is not a speciall mercy De iustificat lib. 1. cap. 8.9.10 but all things which God hath reuealed For we doe not hold that the promise of a speciall mercy to a man in particular is the obiect of a true iustifying faith vnder the new testament we finde none such made to any of vs The generall promises of mercy in Christ are the material obiects which being indefinitly propounded it is an acte of faith to make a true Christian to apply them particularly to himselfe But to come to the matter now in question It may easily be proued that a iustifying faith is not onely an assent to the truth of things reuealed in the word but likewise an apprehension and particular applying of the generall promises of Gods mercies and Christs merits for the remission of sinnes In the scriptures faith is called a receiuing of Christ Ioh. 1.12 Gal. 3 14. And a receiuing of the promise Can there be a receiuing of a thing without application was Christ receiued generally of all together for all together and not particularly by euery one for himself When Thomas saide to CHRIST My God and my Lordâ— Did not he especially and particularly applye Christ and his benefites to himselfe who was GOD and Lorde to all true Christians Yet Christ gaue it the name and Tytle of Faith Ioh. 20.29 saying vnto him Because thou â—â—st â—â—ene nice thou belieuest And maketh that his saith the very same with their faith who were blessed for belieuing Gentiasidem prâ—at â—t 〈◊〉 commendat 1 Ioh. 20. Tract 121. Gaâ—â—â—â— 20. when they had not seene Yea with the faith of Gentiles For Augustâ—â— thâ—nked he did thereby preach and commend the faith of the Gentiles When Paul saide Christ hath loued me and giuen himselfe for mee Did hee not applye particularly to himselfe Christ and his benefites yet this hee did by that faith whereof hee spake immediately before euen by that faith in the Sonne of God whereby he then liued Is not Christ that bread which must nourish our soules and is not Faith the eating of him as himselfe declare that large loh 6. Whervpon * Quid paras dente ventrem crede maducasti 〈◊〉 tract 25 Crâ—dere in Christum est 〈…〉 pani vt 〈◊〉 â—â—â—ct 26. Augustine said What preparest thou thy teeth and thy belly belieue thou hast eaten And can there be any eating vnlesse there be be a speciall Application of the meate to the person that is fedâ— Doth not euery one pray in particular for speciall mercie And is not euery one to belieue that what he asketh he shall obtaâ—ne And certaine it is that whosoeuer doth worthilie by Faith receiue the sacrament of the Lords supper hee doth by faith particularly receiue Christ and all his benefites and particularly applyeth all the
would not contend with vs about the persons who haue it Though many haue not written of this point yet besides the texts of scripture alleadged we haue the testimonies of some (1) Hom. 17. Augustine as was declared before saith that the faith which worketh by loue onely the seruants of God haue only the Saints of God onely the sonnes of Abraham by faith onely the sonnes of loue (4) Horum sides quae per dilectionem operatur profectio aut omnino non desicit aut siqui sunt quorum deficit reparatur antequam vit a ista finiatur c. De corrept gratia cap. 7. fine the sonnes of promise Will any say that the reprobate are the seruants and saints of God or the beloued sonnes of God or sons of promise If once they were such they should alwaies continue such For as the Apostle teacheth (2) 1. Ioh. 3.9.1 Ioh. 5.18 whosoeuer is borne of God sinneth not yea he keepeth himselfe and the wicked toucheth him not Is (3) Num igitur Deuâ— pater mâ—dorumest Absit Epist. 54. God the father of the wicked said Augustine God forbid The same father said that the faith of the praedestinate either doth not fayle at all or if there be any of them whose faith fayleth it is repayred againe before this life be ended But as fow those that finally fall away from faith out of doubt saith he at that time when they liued well and godly they were not to be reckoned in that number for they were not seuered from that masse of perdition by the prescience predestination of God And therefore they were not called 〈◊〉 lung to his purpose and therefore not elected If therefore the elect haue such a faith as neuer shall faâ—le to the end of their life and yet there be some who haue a faith that shall finally fayle and they be none of the Elect it must needes follow that a stedfast and permanent faith is proper to the Elect. Fâ—ras (5) Fides vera est soloruÌ„ praedestinatorum In Ioh. 17.6 taught that the true faith belongeth onely to the predestinate Though Dominicus Soto tooke vpon him to confute him yet Michael Medina defended him and saith peremptorily that only the Elect haue true faith that the faith which reprobates haue is no true faith and concludeth that this doctrine is no heresie but the sentence of Christ and his Apostles Sixtus Senensis (6) Biblioth sanct lib. 6. annot 214. mentioneth all this yet doth hee not speake one word against Medina but leaueth him vncontrolled thereby declaring that he approued his opinion SECT IX LEt vs now proceede to other kindes of faith The first kinde of faith which I said was common both to the Elect and reprobate is a miraculous faith which I made to be a distinct faith from the rest But the Rhemists say (1) Annot. on 1. Cor. 12 sect 3. it is not another in substance then the common faith in Christ but is of another accidentall qualitie onely that is of more feruour deuotion zeale and confident trust specially for doing of miracles And Bellarmine affirmeth that (2) De Iustifiâ— lib. 1. cap. 4. De sacram baptis lib. 1. cap. 14. de Iustific lib. 1. cap. 11 15. all their Catholikes hold that the faith of miracles and the faith of promisâ—s are all one And he saith that the faith of miracles is no other thing then a true Catholike faith but excellent and iustifying after his maner Yet they may easily be proued to be seuerall and distinct kindes of faith First they differ in their obiects and actes The one layeth hold of Gods promises mercies in Christ as hath bene formerly proued but this hath the power of God for the obiect for by it a man beleeueth that God by his speciall power will enable him to worke a miracle And therefore Thomas Aquinas (3) Fides per quam miracula fiunt nititâ—r omnipotentie Dei In 1. Cor. 12 lect 2. Apertissime videmus sidem miraculorum respicere tanquam obiectum omripotentiam ducinitatem sily Dei Bellar. de Iustificat lib. 1. cap. 8. saith that the faith by which miracles are wrought doeth rest and stay it selfe on the omnipotencie of God The one resteth on Gods promises and mercies for the pardon of our sinnes and the saluation of our soules The other relyeth on Gods power in regard whereof a man is assured that God will enable him to doe some great and supernaturall worke to ratify the truth of the Gospell and to confirme the faith of others Can these bee one and the same habite Can the one bee a degree of the other seeing the differ so much one from another in their nature in their obiects and in their actes Againe a iustifying faith is an ordinary grace bestowed on men in all ages for there alwaies were now are and alwayes shal be some endued with it The Church alwaies hath beene and euer shal continue to the end of the world And it consisteth of a number of true beleeuers But the Faith of Miracles is an extraordinary gift bestowed on some men at some certayne time 1. Cor 12.9 And therefore it is reckoned by the Apostle among these extraordinary gifts which in his time were bestowed on some in the Church To another saith he is giuen faith by the same spirit meaning not the common faith but that whereof he speaketh afterward If I had all faith so as I could remooue mountaines as Theodoret and (4) See Bellarm de bonis operib in particul lib. 1. cap. 9. sect hinc legimus others doe expound the place And the Apostle maketh it not onely an extraordinary but likewise a seuerall and distinct grace as well as any of those which there hee mentioneth Many writers teach (5) Gregor homil 29. Beda in Marc. 16. Bernard in Ascensdom serm 1. Hugo card in Mar. 16. Ferus in Math. 8. that this gift was needfull at the first preaching of the Gospell and the first planting of the Church but not afterward Euen as at the first setting and planting of a tree watering is needfull but not afterward when it hath taken deepe rooting Now can an extraordinary gift be the same with a common and ordinary Can an extraordinary gift long agoe ceased be a degree of an ordinary gift still continuing in the Church Moreouer theyr difference may bee seene in respect of the persons who receiue them The Iustifying faith is proper onely to the elect and to the Saintes of God as before hath bene proued Yet they may want this miraculous faith A man may bee in state of grace and yet want it As appeareth by the examples of Gods Saintes in all ages who were iustified by faith and yet were not able to worke miracles But wicked men may haue it Those had it who by Christs Name did cast out Diuels and worke great workes and yet shall heare him professe to them Math. 7.23 Depart
fictone puto illos notarâ— in euangâ—lio qui ad temou credunt in tempore tentationis recedunt Luâ—â— c. Tales sunt animae parvam adhuc tener am habentes charitatem ob hoc earum fidem vâ—uam sed fictam necesse est in tentatione deficere c. Epist 42. doth at large describe it and sheweth the difference betwixt it and other kindes of faith he maketh a diuisioÌ„ of a threefold faith There is a dead faith a fained faith and a tried faith The dead faith the Apostle defineth to be a faith without workes which doth not worke by loue The fained faith saith he I thinke that is called which hauing receiued life from charitie begins to be moued to worke well but not perseuering doth faile and die as aâ— vntimely birth In the same sense indeed I may call it fained or fashioned that we call the potters vessels fictilia non because they are not proficable so long as they last but because seeing they are brickle they doe not last long Of this fayning of faith I thinke they are noted in the Gospell who beleeue for a while and in time of tentation goe away When and whither doe they depart surely from faith to infidelitie And these saith Christ haue no rootes He doth not deny but they haue that which is good but he rather blameth them that they were not â—ooted in that which is good Such are the soules hauing as yet a little and tender charitie and for this cause their faith though liuely yet fained or fraile must needes faile in tentation What kinde of faith euery mans is tribulation doth try If any man faile it is knowne to be fained If any mans continue it is iudged to be a tried and a perfect faith c. So likewise in another place he hauing described what is an vnfained faith (3) Non ficta ponitur ad differentiam mortuae fidei fictae mortua fides est quae sine operibus est fides ficta quae ad tempus credit in tempore tentationis recedit vnde etiam ficta id est fragilis dicitur parus serm 1 he addeth that it is called an vnfained faith to shew the difference of it from a dead faith and a fained faith A dead faith is that which is without workes A fained faith is that which beleeueth for a season and in time of tentation goeth away whence it is called ficta fayned that is fraile or brickle Bernardine hath the same distinction and almost the very same wordes with Bernard in the former place and (4) De Euangel aetern Feria 5. post cineres serm 6. art 3. proueth the difference of a fained and failing faith from a dead faith and a tried faith by the words of the Euangelist Luk. 8.13 they beleeue for a time Michaell Medina was so farte from thinking that this temporarie faith was the same with a iustifying faith that he accounted it while it continued to be no true faith at all For this he writeth (5) Vera fides tantum electorum est Credunt reprobi fateor sed ad bâ—â— am tempore enim tentationis recedunt quam fidem vt pote quae radices non egit veram fidem sancta scripturanon vocat c. Sext. Senes biblioth li. 6. annot 214. True faith is the faith of Gods elect onely I confesse the reprobate doe belieue but for a season For in the time of tentation they goe away Which faith because it hath no rootes the holie Scripture doth not call a true faith And that faith which doth not bring forth the fruite of glorie is no faith before Christ In this respect the reprobate are accused of vnbeliefe Because although they seemed in outward appearance to belieue yet they did not truely belieue because they wanted eyther true Charitie or Constancie which is so annexed to true faith that in Scripture faith is taken for fidelitie and that hee proueth by the wordes of the Apostle 1. Pet. 2.6 These wordes and many more to the same effect are related by Sixtus Senensis yet not confuted nor condemned and therefore seeme to be approued Doe not you therefore condemne me for teaching the temporary faith to be another faith then iustifying faith is Thus I hope you plainely see that there is not one only faith in all men as some of your teachers would bear you in hand but that there be diuers kindes of faith really distinct one from another in nature in degrees in efficacy and operation And that this hath beene the ancient doctrine of the true Church and still hath bene taught by some in the Romane Church I pray God that you may not deceiue your selues with a fained faith nor content your selues with that assenting faith which some doe falsely tell you is sufficient But that you may seeke and also obtaine that iustifying faith which is able to saue your soules Take heede of giuing too much credite to some late popish writers Their malice against vs prouoketh them to speake worse of faith then they ought Though it be the most necessary and most effectuall grace which God here bestoweth on man yet are they greater enemies to it and seeke more to disgrace it then any other gift or grace whatsoeuer Some haue thought so basely of it as they haue taught it was too mean a grace for the Virgine Mary to be endued withal Though Augustine (6) Beatior Mata â—â—â—cipâ—â—do fiâ—â—m Chriâ—ti quâ—mâ—oictpiâ—do carnâ—m Christi The viaginit cap. â— sayd Mary was more blessed by perceiuing the faith of Christ then by conceiuing the flesh of Christ Yet Albertus Magnus who as Hosius saith (7) Albertus quoque non tâ—mer mâ—gâ—â—â—◠〈…〉 Der vâ—rbo was not without cause called Great goeth about to proue that she (8) 〈…〉 cap 76. d 〈…〉 had not faith at all but a certaine kinde of knowledge aboue faith Such a knowledge and puritie as neuer any had in the way but the Angels haue in heauen Oâ— coundâ— at 〈◊〉 is the Dâ—uels pâ—lâ—â—â—e and pâ—aceâ—â—â— that if he cannot make men o◠〈◊〉 wise to thinke tâ—en that faith is bsolutely necessaâ—â— to saluation hee then stiâ—reth vp some 〈…〉 â—hem a false and insufficient 〈◊〉 because hee knoweth that will no mâ—â—e profite them then no faith at all Wherefore â—earce out the true faith and seeke for it SECT XIII IN speaking of that Faith which is called Temporary and may be lost I touched a question whether true Iustifying Faith may be quite lost And the rather because some popish writers alleadge that place to proue that it may bee lost Not to say any thing of those reasons and texts of Scripture then producer by me to proue that true faith cannot be lost I will now for your further satisfaction set downe the testimonies of diuers learned men approoued by your side who consent with mee in this poynt Augustine taught that those who haue this faith shall neuer perish but shall
wither if onely one twig be plucked away but if all be plucked away they will dye Yet is he contradicted by all his followes Thomas Aquinas acknowledgeth that faith remaineth in men when they fall from holynes to sinne (11) Tho. 2. a. 2. a. qu. 4. art 4. Whereas some helde that man sinning mortally after he had receyued a formed faith That faith was lost and another habit of informed faith was infused of God in steede of it He thought it was not conuenient to say any gift of God should bee bestowed on man for the practise of mortall sinne therfore he holdeth that after mortall sinne committed by a Belieuer the same habite of faith remaineth which was in him before And how can any of them say otherwise who teach as I shewed before that the faith which is in a man before grace before his repentance and conuersion is the selfe-same habite in number that is in him after grace and conuersion The Councâ—ll of Trent (12) Asserendum est non modo infidelitate per quam ipsa sides amittitur sed etiam quocunque aâ—â—â— mortali peccato quamvâ—â— non amittatur fides acceptam iustificationis gratiam amitti Sâ—ss 6. cap. 15. decreed that Faith is lost by infidelitie and by euery mortall sâ—nne though faith be not lost yet the receiued grace of iustification is lost As if a man could not loose his faith by any mortall sinne but onely by infidelitie And that by mortall sinne a man might loose his former grace of iustification yet not loose his faith And according to that rule Bellarmine writeth (13) De aâ—â—ss grat statu peccat lib. 1. cap. 8. sectâ—quod autâ—m sâ—cundo that there is no sin which doth necessarily exclude faith but that which is opposed vnto it which is infidelity And this is manifestly testified by experience For we see among the Catholickes manie publicke sinners Murtherers Fornicators Thieues disâ—â—aâ—ds who without all doubt giue credit to all those things which the Church propoundeth to be beleeued Coâ—tâ—r the Iesuite likewise (14) Enchâ—rd loc com cap. 4 â—inâ— fides in peecator â—bus p. 178. as the best Physitions by intemperancie breaking the Rules of theyr arte doe not thereby loose the skill and knowledge of Physicke So a Christian who against the testimony of his owne conscience doth sinne contrary to the lawes of faith neyther looseth his faith nor ceaseth to be a Christian And seeing that by faith belieuers differ from Infidels if sinners want faith they should be Infidels and be separated from the Church after the manner of Infidels And yet sinners beloÌ„g to the church as Tares are in the same fielde with wheate Good-fish in the same Net with bad But by the way consider what kinde of persons they acknowledge for true belieuers euen the worst that almost can be Publike sinners Murtherers Fornicators Theeues Drunkards Such as ought for theyr leawd liues to be excommunicated Such as be tares among wheate A man may finde as holy beleeuers as these in Hell Is this that faith which S. Iames would hâ—ue a man to shewe by his workes It is true indeede that their Assenting faith may bee found in such vngodly persons for it is â—ound in the very diuels Yet a true sauing faith wherof the question is cannot be found in any such persons as keepe a contiâ—ued course in the practise of these sinnes True beleeuers may somtime sinne of infirmitie yet not of wilfulnesse Thogh they fall yet they arise again and doe not long continue in sinne Cyprian asketh (15) Credere se in christum quomodo dâ—â—it qui non faâ—it quod Christus facere precâ—pit De simplic praelat 16. verae fides est quâ— quod verb a dâ—â—it moâ—â—bus non coâ—tradâ—â—t In Mart. 16. bb 4. how any man can say hee belieueth in Christ who doth not that which Christ commanded him to doe As if hee had no true faith who wanteth obedience That is true Faith 16 saide Beda which doth not contradict that in maÌ„ners which it speaketh in words They might therefore better say Such sinners neuer had true faith at all and so cannot loose that which they neuer had Againe obserue what their beleeuer loose by their mortall sinnes Though they loose not the habite yeâ— they loose the forme of faith Yea they loose the life of faith for now it is become a dead faith seeing it wanteth good workes Yea they loose the grace of iustification and so become guilty againe of all theyr former sinnes They might as well loose faith it selfâ— such a faith as is lost will doe them no good What an absurditie it is to hold that a formed faith and an vnformeâ— faith a liuing faith and a dead â—aith a iustifying faith and a faith that iustifieth not are one and the selfesame faith hath bene sufficiently proued already Yet to this absurditie are they driuen that so they may maintaine the vnitie of faith in all sorts of beleeuers When as they should rather acknowledge that their assenting faith and a true iustifying faith are distinct kindes and that those who liue and continue in grosse sinnes though they may haue the former yet they neuer had and therefore cannot possibly loose the later See Sixt. See nâ—nsâ—â—iâ—liothec sanct lib. 6. annot 179. fine annot 191.1 Tim. 5.8 Tit. 1.16 Michael Medina one of their owne Church doth stiffely maintaine it that though an vnformed faith doth not vanish away by mortall sinne yet that sound faith which Christ requires in the Gospell cannot stand with a peruerse continuance in haynous offences And proueth it by the testimonies of S. Paul And therefore that they onely haue a true faith who stil continue in wel doing But although that most of our aduersaries teach that faith may not bee lost by deadly sinne yet they hold it may bee lost by Infidelitie 〈◊〉 if Infidelitie were not a deadly sinne De iustificaâ— lib. 3 cap. 14. And it this be so then Bellarmines arguments whereby he would proouâ— that faith may be lost are altogether impertinent and fall to the ground of themselues seeing they are drawnâ— from a relapse into sinne 〈…〉 Infidelitie When the Lord spake by his Prophet That if the righteous man dâ—d forsâ—ke his righteousnes and commit inâ—quitâ—e bee shall dye for the same which is the Cardinals first aâ—gument He spake not of a falling from righteousnes into infiâ—â—â—â—tieâ— but of a falling into 〈…〉 as they call it When Christ 〈◊〉 â—ucâ—y branch that bearethâ—◠〈…〉 hee will take away hee vndersâ—ood 〈◊〉 of any reuolt to Infidelitie but of the sinnes of omission in which men fayle in their dutâ—es The like may be said of Christs woâ—â—s ther iniquity should abound and charitie weâ—e â—â—ld And of Pauls beating of his body and bringing it into subiection which bee other of his arguments for that purpose He also endeuourth to proue it by 8. seuerall examples of persons who lost their faith
Yet all of them are in the same maneâ— impertinent The bad Angels and Adam before their falles had no such faith as now wee haue nor any such promise of perseuerance yet dare hee not say that any of them fell to Infidelitie For the Diuels haue their assenting faith as before I haue proued but it is apparant touching the rest whom hee alleadgeth Will the Cardinall say that Saul Dauid Salomon Peter and Iudas fell froÌ„ faith to Infidelitie Became they Pagans by their falls Did they not still professe the same God that they did before Did they denye the trueth of his word Why then will hee produce their examples to prooue that a man may lose his faith De amâ—ss grat stat peccat lib. â— cap. 8. seeing he himselfe before taught that faith cannot bee lost by any mortall sinne but onely by Infidelitie Let the Cardinall therefore eyther alter his opinion or bring more pertinent proofes But may true faith be lost by infidelitie may a iustified beleeuer become an Infidell a Iew a Turke a Pagan surely no. A man may quite loose their assenting faith and of a professed Christian become an Infidell but he who hath a true Iustifying faith cannot quite loose it he may fall in ourward shew onely still retayning faith in his heart so did Peter in his fall as shall afterward appeare but he who falleth away indeed and in truth totally and finally neuer had this iustifying faith Marâ—ellinus Bishop of Rome seemed to fall into infidelitie when he sacrificed to Idols did he then loose his faith was he then become an Infidell indeed Then may the Bishop of Rome not onely erre in matters of faith but likewise quite loose his faith and become an Infidell yea an Infidell then may be the head of the Romane Church To auoyd this inconuenience Bellarmine answereth that he was neither Hereticke nor Infidell (19) De Rom. pontif lib. 4. cap. 8. fine but onely in outward acte for feare of death did sacrifice to Idolls As if he kept faith in his heart when he performed the outward act of an Infidell 20) De Rom. pontif lih 4. cap. 9. sectiex quiâ— bus And of Liberius another Bishop of Rome he likewise saith That though it be true that he subscribed to the Arian heresie yet hee was no Hereticke but onely sinned in outward acte as Marcellinus did Why then may we not say that a Iustified beleeuer though hee through feare fall to the outward act of Infidelitie yet still keepeth faith in his heart Moreouer the testimonies which I alleadged out of the Fathers are absolute generall as well against the losing of faith by infidelitie as against the losâ—ong of it by sinne But if any did fall to Infidelitie not onely in outward act but also in hart totally in deed in truth they were iudged by the Fathers neuer to haue had this faith Augustine (21) Procul dubio nec illo tempore quo benâ— prâ—que vivunt in isto numero computandi sunt c. De corrept grat cap. 7. Ioh. 6 said that those who doe not perseuere but so fall away from Christian faith and conuersation that the end of this life finde them such out of doubt at that time when they liued well and godly were not to be reckoned in the number of the elect and of them who are called according to his purpose So hee writeth (22) Quia ergo non habuâ—runt perseuer anâ—iam siâ—ut non vere disâ—ipuli christi at a nec ver◠〈◊〉 Deâ— fuerunt etiam quando esse vid-bantur vocabantur De corrept grat cap. 9. of the Disciples which forsooke Christ at Capernaum That they were called Disciples the Gospell so speaking and yet they were not Disciples in trueth because they abode not in his word According to that which he saith If yee abide in my wordâ— yee are verily my Disciples Therefore because they had not perseuerance as they were not truely the Disciples of Christ so neyther were they truely the sonnes of God euen when they seemed to bee and were so called And if they were not truely the sonnes of God they had no faith Fâ—r by faith are wee made the sonnes of God as the scripture (23) Ioh. 1.12 Gal. 3.26 teacheth Yea the same Father professedly expounding the place of Iohn where those Disciples are mentioned saith (24) Inter non credentes iosi deputan di sunt quamvâ—s discipuli dicereatur In Ioh. 6. tract 27. They were to be reckoned among vnbeleeuers though they were called Disciples If any suspect that I wrest his words contrary to his meaning let him reade Maldonatus a Papist who writeth that (25) Augustinus Beda existimant numquam istos quiretro abierunâ— habuisse fidem c. Maldonat in Ioh. 6. â—6 the Disciples which beleeued not when they followed Christ were Iudas and the murmurers And that Augustine and Beda doe thinke that those which went backe neuer had faith no more then those which S. Paul (26) 1. Tim. 5.15 said were turned back after Satan But of what faith must this be vnderstood What faith did those Disciples and other reuolters want when they were taken for Disciples and Christians Was it an historicall or assenting faith The Iesuites will not yeelde that Coster holdeth that (27) Enchirid cap. 4. de fide Sitne fides in peccatorib p. 179. all in the Church haue such a faith yea though they be as tares among wheat bad fish among good foolish virgines wanting oyle in lamps as the Guest wanting a wedding Garment and like the incestuous Corinthian Bellarmine (28) De Iustificat lib. 1. cap 15. sect quartum argumentum auoucheth that all in the Church are such beleeuers though they be wicked ones and instanceth in the forenamed Parables as if all the persons noted therein had that faith though they wanted charity good works Those Disciples and other reuolters before their backe-sliding were in the Church and yet wanted faith As Christ (29) Ioh. 6.64 himself Augustine and others haue taught And therefore seeing that by the doctrine of the Iesuites they could not want an historicall and assenting faith they must needs want another faith namely a true iustifying faith But of all others Michael Medina is most plaine and copious in this point as in parte I declared when I spake of a temporary faith yet more may be added to shew his resolute opinion that none haue true faith but they which keepe it to the end (30) Viritate Christiana vera sides tantum illa iudicetur quae habet efficaciam consequendae salutis c. Vera profectâ— sides vera dilectioue constar vera autem dilectio illa tanium dicitur veritate moraliâ—quae perseuerantiam habet permaenentiam c. Deinde rogandus an fidelis ille dicatur aut amicus qui horaria amuâ—â—tia aut fide illi fuisset comumâ—tus quod si non dicerâ—tur quoniam
Dei maiorem fâ—uctum in vno homine factat quam 〈◊〉 secundâ—m quod tâ—raipsa mâ—gis ulonea est CommeÌ„t 1. Math. 13. how some referre theÌ„ to beginners to proceeders and to the perfect some to Virgines Widowes and maried persons some to thought speeche and deede some to them who expose their goods their bodies and their liues for Christ Yet saith he Christ seemeth heere to meane that outwardly the worde of GOD doth conuert more in one place then in another and aâ—so that the same word of God doth bring forth more fruit in one man then in another According as the ground is fitter Tollet hâ—uing propounded the different expositions of some Fathers (29) Donâ—nus de fructu ipso loquitur qui non semper statui responâ—et praeterealoquitur de fructu seminis dumest in terra volens significare se loqui de â—s qui in hoc sâ—culo fructus â—osie referunt Comment in Luk. 8. annot 17. saith their opinion is the fittest who referre that difference of fruits vnto mens persons as they worke well better and best in this world in what estate soeuer they bee because they doe not alwaies liue perfectly who are in a perfect state And it often commeth to passe that they who are in a lower state bring forth greater and more abundant fruite then they who are in an higher for the Lord speaketh of the fruit it self which is not alwaies answerable to the state And hee speaketh of the fruite of the seede while it is in the earth Whereby he would signifie that hee spake of them who bring forth these fruits in this world Iansâ—nius saide (30) Centesâ—â—â— affeâ—â—â—â— qui perfectam ac sumam vitam agunt sexagesimum vero qui mediocrem trigesimum qui in seriores sunt fructum tamen boâ—um afferentes pro suis viribus Concord Euangel c. 47. They bring forth an hundred folde who leade a perfect and chiefest life They bring forth sixty fold who lead an indifferent good life And they thirty who are infetiour yet bring forth good fruite according to theyr abilitie Mâ—ldoâ—atus reckoneth vp fiue seuerall opinions cut of the Fathers yet will not stand to any of them but saith (31) Fructum vocat â—ut opera bona que sides verbi Dei fructus esse soâ—nt vt Math. 21.4 aut vitum aeternamâ— 2. Cor. 9.6 In Math. 13.23 That Christ calleth fruite eyther Good workes which are accustomed to be the fruits of Faith and of the word of God As when it is sayd The kingdome of God shall be taken from you and giuen to an other Nation which shall bring forth the fruites thereof Math. 21.42 Or else eternall life as 2. Cor. 9.6 Galat. 6.7.8 Iam. 3.18 Do not therfore blame me though in expounding the variety of those fruites I doe dissent from the Rhemists and from the Cardinall seeing I haue the consent of so many of the Fathers and of your owne writers SECT XVI. BVt to conclude least I might seeme ouer-much to exceed the lâ—ngth of a Postscript I knowe your Priests do confidently tell you that they haue all the ancieÌ„t Fathers on their side against vs Euen as Eutiches and Dioscorus insolently bragged (1) See concil Chalcedon act 1. that the Fathers taught their errour And as the Arians falsly pretended (2) Athanas epist De sentent Dionysy Alexandr contra Arianos that Dyonisius Alexandrinus was of their opinion And as the Pelagians (3) Bellarm. de amiss grat statu peccat lib. 4 cap. 9. alledged Clemens Alexandrinus Ambrose Arnobâ—us Chrysost others as maintainers of their heresie I haue therfore giuen you a tast of that vntruth euen in those Controuersies touched in these sermoÌ„s The like hath beue done by others and may be done againe in other Controueâ—siâ—s Doe not therefore belieue those their vaine brags Againe whereas they boast much of vnitie doe make it a marke of the Church and would thereby proue (4) Bellarm. de not 〈◊〉 4. cap. 10. themselues to be the true church you may by these few points euidently see that they haue many â—arres and contentions about the chiefest points of faith As the Anâ—â—â— long agoe were (5) 〈◊〉 histor lib. 5.22 noted not onely to differ in opinion from the orthodox all fathers of the Church but likewise to differ much one from another and that in many points of religion So may it now be obserued that the papists doe not onely varie from vs but likewise dissent many waies one from another And that not onely in ceremonies and circumstances or matters of lesser moment as they charge vs to contend among our selues but likewise in the substantiall points of mans saluation in the very forme nature and properties of a iustifying faith And lastly whereas you all pretend that you haue that true faith in Iesus Christ which is able to saue your soules I would wish you to consider that all those doe dâ—ceiue themselues therein who doe not testifie their faith by their workes as the Apostle teacheth Much hath bene written and that by sundry men in times past touching the bad maners of Rome we who reade those reports and doe knowe the maner of your conuersation may well imagine that sinfull deeds are the proper fruites of poperie And that papists wheresoeuer they be whether at Rome or else where are all alike prophane in their behauiour I know that like pharises you are very strict in obseruing humane preceps as not to eate an egge in Lent not to doâ— any worke on one of the superstitious holydaies abrogated in our Church not to go out of the doores before you haue blessed your selues with the signe of the crosse not to take the better hand of a crosse standing in the high way side not to speake of a dead man vnles you say God haue mercy on his soule Yet are most of you very carelesse in keeping Gods commandements Where may we finde more vngodly swearing more impious profanation of the Sabboth more wilfull disobedience to lawfull authoritie more beastly drunkennes and disordered drinkings and swaggering more filthy whore dome more wastfull gaming more bitter rayling and vncharitable back-byting then is to be seene in the Recusants and non-communicants of this Countrey And so infectious is sinne that theyr bad example doth corrupt the mind and manners of manie about them Doe these hope to be sâ—ued by their good works Will these be accounted confessours of theyr Religion Boni sunt catholici qui fideÌ„ integram sequuÌ„tur bonos more 's Quast in Mat ca. 11. And yet keepe no good conscience in theyr conuersation Augustine sayd truely That they are good Catholickes who follow both sound Faith and good manners Why then should we account them good Catholickes who haue neyther sound Faith nor good manners The Lord of his mercie open your eyes that you see his truth and come out of Babell And also worke true faith in your heartes that you may through hs Sonne inherite his euerlasting kingdome Amen FINIS LONDON Printed by Tho Creede for Arthur Iohnson dwelling at the signe of the white horse neere the great North dore of Saint Paules Church 1614.