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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20770	A treatise of the true nature and definition of justifying faith together with a defence of the same, against the answere of N. Baxter. By Iohn Downe B. in Divinity, and sometime fellow of Emanuel C. in Cambridge.; Selections	Downe, John, 1570?-1631.; Baxter, Nathaniel, fl. 1606.; Bayly, Mr., fl. 1635.; Muret, Marc-Antoine, 1526-1585. Institutio puerilis. English.	1635 (1635)	STC 7153; ESTC S109816	240,136	421

of you neither needed you in this point so to flourish with your Greeke or to make such a rumble with the names of Eusebius Sozomen Euagrius Dorotheus Vincentius and the rest But what my inward motiues haue beene and with what affection I haue proceeded in this businesse God and my owne conscience are a sufficient theater for your tongue is not the fanne of this floore And seeing my earnest protestation in my preface cannot perswade your vncharitable heart to entertaine a better opinion of my sincere and vpright meaning in this cause but that you will notwithstanding reckon me in the number of fanaticall spirits possessed with self-selfe-loue contention hypocrisie and couetousnesse condemning all other to set vp and stablish their owne fantasies I appeale vnto him who alone knoweth the heart and trieth the raines Ep. 69. ad Florent Pupian and say vnto you in the words of S. Cyprian These things haue I written out of a pure mind and conscience and with stedfast trust vpon my Lord and God You haue my letters I haue yours in the day of iudgement both shall bee rehearsed before the tribunall of Christ Whereas you intreat mee to deale in this graue cause well and as becommeth a wise man surely hitherto I haue indeuoured so to doe how well I haue performed it I leaue vnto the censure of the Church and specially of those vnto whom the Spirits of the Prophets are subiect In the meane season pardon mee if I feare none of those dangers you threaten vnto mee How your selfe will auoid them I cannot tell for neuer was there man wrote with lesse reason and more follie Treatise Three Faiths there seeme to be which lay claime and title to the priuiledge of iustification Faith of History Faith of promise and Faith of Person The first is an assent of the mind vnto the truth of Gods Word and specially the Gospell And this whether it bee Acquisite or Infused hath no interest in the matter of iustification For besides that is absurd generall knowledge should iustifie N. B. That you dare bee so bold to make such a distribution of Faith I impute it to your desire of nouelties Eph. 4. as you say in the words last betweene vs debated I tell you there is but one Faith and that a true and liuely working Faith Knowledge the beginning Application or Apprehension the Progresse Rest the end of Faith and this onely is iustifying Faith and comprehendeth your three nice distinctions and is compounded of them all conioyned together the first the beginning the second the progresse the third being the end I. D. It is not desire of noueltie in mee but loue of confusion in you that dare not haue those things distinguished which in their natures are diuided For distinction of that which is ambiguous Top. 1. c. vlt. saith Aristotle is the prime and most necessary principle both of defining and disputing well the neglect whereof insteed of profitable reasoning about matters of substance induceth fruitlesse contention and iangling about words Now that Faith is equiuocall and needeth distinction appeares first by reason for that it comprehendeth vnder it sometime more and sometime fewer things is both affirmed and denied of the same persons is a word of accident attributed to diuers Subiects not contained vnder one next Genus as to the Elect to Reprobates to Diuels Secondly by authority Ser. de temp 181. It is one thing to belieue a God another to yeeld beliefe vnto God another to belieue on God saith Augustine There is a kind of gift equiuocally called Faith saith Oecumenius In 1. Cor. 13. In 1. Cor. 12. Not Faith of doctrines but Faith of miracles saith Theophilact There is one Faith of Precepts another of Signes another of Promises saith Bernard The same among the latter writers confesseth Melancthon Martyr Kemnitius Hiperius Caluin Vrsin Foxe Perkins and who not Nay behold Saul himselfe also among the Prophets for besides that anon you acknowledge Faith sometime to bee spoken abusiuely and by an equiuocation you doe expresly both in your margent and text affirme that there are three kinds of Faith and approue the same distribution which here you condemne in me For all this I tell you say you there is but one Faith and that is iustifying Faith Shall I now say vnto you as elsewhere you doe vnto mee that you speake pure Bellarmine De Iustif l. 2. cap. 4. For indeed you vse the very language of that Iesuit Sectaries saith hee vnderstanding Protestants are wont to distinguish three faiths of history of miracles of promises but Catholicks teach that they are one and the same Faith and that iustifying Faith But doth not the Apostle in the place here quoted by you auouch that there is but one Faith yes verily but thereby in the iudgement of the best Diuines hee meaneth not that Faith whereby wee doe belieue but that which we doe belieue that is not the Habit but the Obiect of Faith as if hee should more plainely say there is but one Christian Religion And although in regard of the variety and multitude of materiall obiects there may seeme to bee not one but many Faiths yet because the formall reason wherefore we doe belieue them is but one namely diuine testimony and they are in such sort linked and woouen together that one Article cannot bee denied without the dissolution of the whole Creed all being according to the old rule one copulatiue it is therefore rightly and iustly called one Faith Finally where you say Faith comprehendeth my three nice distinctions and is compounded of them all I answer that such composition is altogether impossible for Faith of Story and Faith of Promise are in the Vnderstanding but Faith of Person is in the Will and it cannot be that one and the same Habit should bee subiectiuely in two seuerall faculties of so different natures For the Habit that is for example in Peter is one in number and that which is one in number is indiuisible and that which is indiuisible cannot bee at once in two Subiects because as Philosophie teacheth Numeration is from the plurality of Subiects This M. Perkins saw On the Creed and therefore saith Some doe place Faith partly in the Mind partly in the Will because it hath two parts Knowledge Affiance but it seemes not greatly to stand with reason that one particular and single Grace should bee seated in diuers parts or Faculties of the Soule And this also you cannot bee ignorant was answered in my treatise vnto the same obiection which obiection I maruell how you can with modestie and credit mention vnlesse withall you were prouided to satisfie my answer But seeing as Cicero saith of Hortensius when you haue ought to say you haue not the power to hold your peace Verrin 3. it is an euident and strong presumption now that you say nothing that you haue nothing to say N. B. Bleare not the eyes of Gods

Treatise I haue expresly shewed the contrary For first touching the Negatiue that Faith is not Assurance I vouched therein the authority of that reuerend and worthy man of God M. Foxe whose words anon you shall heare at large In the meane season it behooueth you if you will bee beleeued in this point to produce the cloud of witnesses you so much boast of that wee may heare whether they will depose the contradictory hereunto namely that Faith is Assurance For howsoeuer you say you haue no fewer then All yet it may bee when all comes to all you will proue as ill stored of testimonies as the wise man of Athens was of shipping who being not worth the poorest shallop in the harbor bare himselfe notwithstanding for owner of all the gallies that arriued therein And surely hauing throughly searched your Answer to this purpose I find the nūber by you cited so small that I need not much skill in Arithmetike to summe them vp for the totall amounts to no more then an Vnity and all your Authors are but one Caluin once alledged in the front thereof Vnto whom I denie not but you might haue ioyned some other of the later Writers but what are they to all both old and new for 1600. yeeres For as for the ancient Fathers not one of them so farre as I can learne affirmeth the iustifying act of Faith to be Assurance and among the Moderne it is more then manifest that a good part of them flatly denyeth it So that being backed of so few and yet craking so loudly of All Ter. Eunuch act 4. Scen. 7. you play right the glorious Souldier in the Comedie who hauing but foure men in all the world bestirred himselfe so busily with three of them as if hee had been mustering a whole Legion and at length missing the fourth gallantly demaunded where all the rest were Againe touching the Affirmatiue that Faith is Affiance I quoted that passage of S. Augustin To beleeue is to loue ad by louing to moue vnto God In my Treatise De morib Eccl. ca. 15. Now Loue by which that Father vsually defineth Vertue properly is not an act of Faith because of Charity Charity Faith being two different and distinct Habits 1 Cor. 13.13 And therefore by Loue you are to vnderstand generally an act of the will it being an affection of that Facultie as if in plainer tearmes he should haue said To belieue is that act of the Will whereby we moue vnto God Which elsewhere he expresseth more clearly saying He that commeth vnwillingly beleeueth not In Ioh. 6. tract 26. and he that beleeueth not commeth not for we run not vnto Christ by walking but beleeuing neither come we by the motion of the body but by the wil of the heart So that Faith being in S. Augustins iudgement an act or motion of the Will what other can it bee then Affiance 12. q. 40. a. 2. ad 2. For as Thomas sayth that motion in the appetite which immediately followeth Desire to obtaine that good which wee esteeme possible to be obtained is Affiance Adde vnto him Theophylact Hee that with great affection beleeueth In Marc. 11. stretcheth out his heart towards God And what doth it It is vnited vnto him and the heart enflamed gathereth great certainty that it shall obtaine his desires Where by the way obserue that certainty is concluded out of Faith and therefore can no more bee Faith then the Conclusion can bee one of the Premises Serm. de Sancto Andr. So Barnard To beleeue in God is to set all our hope in him And our Diuines in the Conference of Altemburg define it by Affiance in the Heart and Will In a word all those who seat it only or principally in the will Colloq Altemb accord with mee For although defining it popularly they put vsually into their Descriptions Assent vnto supernaturall verities which is an act of the mind yet making not that but Affiance only the proper act that iustifies they doe in effect fully accord and agree with me So that you see I am not driuen to so neere an exigent but vnto your one I can oppose more then you are aware of And yet had I farre more I would not vpon presumption either of their number or authority say vnto you Ep. 11. inter ep Aug. as Hierome sometime wrote vnto Augustin Suffer me I pray thee to erre with such men and sith you see I haue so many companions in error with mee you ought to bring forth one at least that ioynes with you For who is he that would willingly erre with whomsoeuer or how many soeuer 2 Pet. 1.19 But hauing as S. Peter speaketh a more sure word of the Prophets for my warrant I rather conclude with that free and ingenuous answer of Augustin to Hierom More testimonies I thinke might I easily haue found if I had read much Epist 19. but the Apostle Paul shall bee vnto mee insteed of them all yea aboue them all N. B. Let vs therefore see what you affirme and wee agree to be our iustifying Faith and how you impugne it Fides iustificans in adultis quae sit Iustifying Faith agreed vpon vs both as holden by the Church We agree both in this that iustifying Faith as we hold it and you deny it is A certaine knowledge infused into the hearts of the elect by the Holy Ghost by which they constantly agree to all things reuealed in the Word of God and also a firme Assurance whereby euery one of the Elect relieth vpon the Promises of Christ fully resoluing that Christ with all his merits are giuen to him for iustification and eternall life Now as you deny this to bee iustifying Faith so againe let vs see what you count iustifying Faith to bee M. Downes iustifying Faith Iustifying Faith is a rest of mans will vpon Christ and his merits of Iustification and Saluation The validity of your definition wee will view anon by Gods help in the meane season let vs see with what engins of rare wit and solid Syllogismes you endeuour to ouerthrow the former definition of ours consisting vpon the generall Word the causes the effects the proper Subiect and Adiuncts or essentiall Properties I. D. Your second cogitations I see are wiser then the first and now you shoot with far better aime then erewhile missing not much of the right state of the Question For the Definition here attributed vnto me is I confesse that which I defend and the other assumed vnto your selfe is that also which I impugne I meane so farre forth as it makes Knowledge the Generall Word and Particular Assurance the Act or as you tearme it the adiunct or essentiall Propertie For otherwise that causally it is from the Holy Ghost subiectiuely in the elect and effectuall vnto Iustification is not questioned by mee but equally acknowledged of vs both Now the validity of my definition you say you will view

saith effectually called and they onely who are effectually called are iustified and shall bee glorified And if it were possible that they should bee saued then were there change in the vnchangeable decree of God which hath finally reiected them which is impossible 7. Hee that commands a Reprobate that is not iustified and shall neuer bee saued to belieue that hee is iustified and shall be saued implieth a Contradiction therein and makes Falshood to bee Truth and Faith errour For according to that infallible maxime Falshood is not vnder Faith and therefore if the Obiect bee Falshood it is not Faith which apprehendeth it for true if it bee Faith Falshood is not the Obiect thereof So that hee which commands that false Proposition to bee belieued makes that to bee Faith which cannot beare the definition of Faith and that to bee the Obiect which is not the Obiect thereof that is as I said makes Faith to bee error and Falshood Truth which are contradictories 8. God therefore neither doth nor can so command neither is it impure or impious to affirme so much being in the Word of God so manifestly reuealed Impious rather and blasphemous is it to say the contrary for it imputes impotency and weaknes vnto God making him to say Yea and Nay and to auouch that for truth which is euidently false 9. But this opinion that Faith is an Assurance infers this blasphemous absurdity For as I haue shewed God cōmands all men euen Reprobates to belieue now to belieue as you say is to bee assured of iustification and Saluation Ergo God commands the Reprobate to be assured of his Iustification and Saluation which is absurd 10. Absurd therefore is that opinion that Faith is Assurance which infers it For from truth no absurdity or blasphemie but onely truth can follow These few Positions I pray thee Gentle Reader consider diligently and compare Master Baxters reply with them and then bee iudge whether hee paint not gourds as it is in the Prouerbe and talke cleane beside the purpose Those places of Scripture which you desire may bee well waighed and then by mee either answered or reuerenced I haue according to your desire duly examined and doe from my heart adore them as being the words of the Eternall Verity and this answer doe I giue vnto them that not one of them touches the question in debate betwixt vs. Rom. 11.23 The first telleth vs that the Iewes if they persist not in infidelity shall againe by the power of God bee ingrafted Gal. 3.22 the second that the Scripture hath concluded all vnder sinne that the promise by the Faith of Iesus Christ might bee giuen to them that Belieue both which argue against your selfe that Faith is the condition of the Promise the third saith that as many as were ordained vnto eternall life belieued Act. 13.48 2. Thess 3.2 Mat. 13.11 the fourth that euery man hath not Faith the fift that to know the mysteries of the kingdome of Heauen is giuen to some and denied to other some by which three it is cleere that Reprobates doe not belieue Prou. 16.4 Rom. 9.18.19.20 but the Elect onely the sixt affirmeth that God made the wicked for the euill day the last that God sheweth mercy vpon whome hee will and hardneth also whome he will and that in this point there is no disputing with God intimating therein that there is both an Election and Reprobation and that both depend vpon the good pleasure of God But not one of them proueth that God commandeth a Reprobate to assure himselfe of his present iustification and future Saluation which is the matter in question and therefore I hope I may notwithstanding them all freely conclude that as God cannot command to doe that which is vniust because hee is iustice it selfe so he cannot command to belieue that which is vntrue because hee is truth it selfe Neither doe I I trust so concluding grieue the Spirit of God although perhaps therein I greeue your stubborne spirit which hath I feare me throughout this reply too much rebelled against the light and therefore take heed lest you your selfe greeue the Spirit of God Eph. 4.30 wherewith the elect are sealed vnto the day of Redemption Treatise Arg. 6. That which the wicked may haue cannot bee iustifying Faith for it is The Faith of the Elect But the wicked may haue this Perswasion yea and many haue beene most confidently perswaded that they are in the fauour of God You will say it is true Perswasion But I say if forme make truth they are as formally and therefore as truly perswaded of it as the godly If the Godly then are therefore and for this cause iustified because they are strongly perswaded they are Iustified then why should not the wicked likewise bee iustified by his strong Perswasion But in truth these kind of speeches are vnreasonable and senselesse and so that opinion cannot be reasonable N. B. Many die and are saued that haue not a full Perswasion and assurance of their Saluation yet are saued by Faith I will answer you when you shew mee the man that so did die and was saued and How you know that hee had at his death no full Assurance of his Saluation in Christ Iesu and yet had Faith and when you proue that there is at the houre of death when the elect are made without spot or wrinkle in the Saints of God a doubtfull Faith I. D. That many Reprobates and wicked men are strongly perswaded they are in the grace and fauor of God nothing is more cleere and manifest Prou. 30.12 There is a generation saith Salomon that are cleane in their owne eyes and yet are not washed from their filthinesse Reu. 3.17 And the Angell of the Church of Laodicea saith of himselfe that hee is rich and growne to great wealth and had need of nothing Vers 14. Vers 17. and yet in the iudgement of him that is Amen the faithfull and true witnesse was wretched and miserable Inst l. 3. c. 2. §. 11. and poore and blind and naked Yea Experience it selfe saith Caluin sheweth that Reprobates sometime are affected with the like feeling almost that the elect are that in their owne iudgement they differ nothing at all from the Elect. Such is the deceitfulnesse of mans heart and the blindnesse of his self-selfe-loue that it makes him easily ouerweene himselfe and to promise peace vnto his soule when hee is in the ready way vnto destruction You will say that the Perswasion of the Reprobate and wicked is built vpon a false and erronious ground and therfore is Presumption rather then true Assurance For answer hereunto consider that the Elect of God before his Iustification is but a wicked man whence Diuines vse to call it The Iustification of the wicked warranted therein by that of Saint Paul Rom. 4.5 To him that worketh not but belieueth in him that iustifieth the wicked his faith is imputed vnto

Couenant of grace Q. What things are required in a Sacrament A. Two things a signe and a thing signified Q. How many Sacraments are there A. Two Baptisme and the Lords Supper Q. What is Baptisme A. The Sacrament whereby wee are admitted into the Church of Christ Q. What is the outward Signe of Baptisme A. The sprinkling of Water vpon the Body Q. What is the thing signified A. The washing away of sinne by the Blood of Christ Q. What is the Lords Supper A The Sacrament of our spirituall nourishment and preseruation vnto eternall life Q. What is the outward signe in the Lords Supper A. Bread and Wine Q. What is the thing signified A. The Body of Christ broken and his Blood shed for our Redemption Q. What is Prayer A. An humble intreating of God for all the good things wee stand in need of Q. After what manner must we pray A. As we are taught in the Lords prayer Q. Repeate the same vnto me A. Our Father which art in Heauen hallowed c. Q. What is the effect of Prayer A. The obtayning of our requests Q. Doth euery one obtaine that prayeth A. No but hee onely that asketh in faith and in the Name of Christ Q. What remaineth to bee done when we haue obtained our suites A. Wee are to returne vnto God the sacrifice of praise and thankesgiuing Instructions for preparation vnto the holy COMMVNION Q. I see you are desirous with the rest of Gods people to bee admitted to the holy Communion tell me for what cause are you so desirous thereof A. I am desirous thereof for two causes First that I may discharge my duty to God who commandeth mee to receiue so often as conueniently I may secondly that I may reap the benefit comfort which God hath promised vnto mee thereby Q. What benefit or comfort hath God promised vnto you thereby A. That as by Baptisme my first incorporation into the mysticall Body of Christ is already sealed vp vnto me so by this holy Sacrament my continuall nourishment and preseruation in the same Body shall likewise be sealed vp vnto me Q. But doe all reape this benefit that receiue this Sacrament A. No but the worthy receiuer only for they that receiue vnworthily eat and drinke to themselues their owne damnation Q. What things are necessarily required vnto worthy Receiuing A. Two things sufficient knowledge in the vnderstanding and sanctifying grace in the heart Q. What knowledge count you sufficient A. A knowledge of the law sentencing vnto death for sinne secondly a knowledge of the Gospell promising euerlasting life vpon condition of Faith and true repentance thirdly a knowledge of the Sacraments and principally of the Sacrament of the Lords Supper Q. What knowledge is required touching the Lords Supper A. That the sensible signes vsed therein haue spirituall significations and therefore as the Minister hauing blessed the bread and wine breaketh the one and poureth out the other and I receiuing them into my hands conuey them into my Body for the nourishmēt thereof so God the Father hauing predestinated his Son to be our Mediator and Redeemer hath giuen his Body to bee broken and his Blood to be shed for vs that wee receiuing the same by Faith may thereby be nourished both bodies and soules vnto euerlasting life Q. But what sanctifying graces are required in the heart A. First true and vnfained repentance for sinne secondly a liuely Faith vpon the merits of Christ for remission of sinne thirdly sincere loue and charity with our brethren fourthly renewed Faith and repentance for our new sins and renewed loue in regard of our new breaches with our brethren Q. Well then I see you know with what knowledge and grace you ought to bee furnished before you can worthily receiue tell me now how must you behaue your selfe during the time of administring this Sacrament A. With feare and reuerence as in the presence of God who seeth the very secret of my heart and therefore banishing out of my mind all earthly and impertinent thoughts I am onely and wholly to attend this heauenly action Q. And when you haue receiued what duty remaineth to be performed A. First I am humbly to thanke Almighty God who hath vouchsafed to receiue mee as a guest at his holy Table secondly I am to pray vnto God that pardoning my want of due preparation and all other my infirmities hee would blesse this holy Sacrament to the nourishment of my soule thirdly I am carefully to vse all other meanes ordained by God whereby I may still grow forward in grace till I come to be a perfect man in Christ If yee know these things blessed are yee if yee doe them FINIS Peccatum formaliter propriè non esse infinitum exercitatio aduersus N. Probatur 1 FInitae Essentiae finita est Potentia finitae Potentiae finita est Operatio At Peccatum Operatio est finitae Essentiae Creatura nimirum rationalis Ergo finitae Potentiae Quarè ipsum finitum est 2. Gratia Dei non est potentior Infinito Infinito enim nihil infinitius Sed potentior est Peccato tollit enim ipsum abolet Ergo Peccatum non est infinitum 3. Vnum infinitum non est alio mains quod enim minus est ideò quia minus est non est Infinitum At Peccatum vnum alio maius est grauius Imparitatem enim Peccatorum negare Stoicismus est Ergò omne Peccatum non est Infinitum 4. Omnes ad vnum Orthodoxi Theologi tenent Nullum esse Summum malum Sequeretur enim alioqui duo esse prima rerum Principia Bonum Malum quae Manichaeorum haeresis est Ergò omne Peccatum non est Infinitum 5. Peccatum consideratur aut ut obliquitas aut cum Actione At neutro modo Infinitum est Non ut Actio prosecta namque â finito ut dictum est finita sit necesse est Non vt Obliquitas sic enim nihil est Non Entis autem non est accidens nec igitur accidit ei esse Infinito Adde quòd non omnia aequè sed unum alio a Scopo propiùs aberret quare nec omnia infinito interuallo Obiicitur 1. Theologos omnes asserere Peccatum esse Infinitum vtrumque enim Legislatorem Deum Legem Dei quae utraque Infinita sunt Peccato violari Respondeo 1. Eos qui sic loquuntur affirmare Peccatum Obiectiuè id est Materialiter infinitum esse non formaliter 2. Quamuis peccatum infinitam laedat Maiestatem non tamen infinito modo alioqui quouis peccato Deus aequè offenderetur quod absurdum est 3. Non vt Deus sic lex Dei infinita Si esset utique Deus esset qui solus est infinitus Filius quidem Dei verbum increatum est at Lex creatum non ergò vt illud infinitum Replicatur Lex infinita est 1. Quia à Deo infinito condita est