totall falling away did not swallow him vp in the deepe but vpoÌ„ the planke of repentâ—nce he did swimme safe to shore And Saint Augustine saith of Dauids sinne In ista viâ—o 〈◊〉 Dauidâ— immoderata c. In this man iâ— Dauid there was not an abode but onely a passage of this inordinate lust And therefore the Prophet reprouing it called it a guest for he said not that he set before his King but before his guest his poore neighbors sheepe to feast withall so that thereby Augustine giues vs to vnderstand that Dauids inordinate lust was not as a King to raigne and to keep his Court of residence in his heart but onely as a guest comming accidentally and lodging with him for a night and so away The like he saith of Peters deniall Quis ita euanescat c. Who can be so vaine as to thinke the Apostle Peter had that in his heart which heâ— had in his mouth when he denied Christ surely in that deniall he retained the truth inwardly and outwardly vttered a lye For with his heart hee beleeued to righteousnesse but with his month he confessed not to saluation If therefore in Peters deniall his faith was not lost then certainly hee fell not totally away And that Peters faith was not then lost wee haue Christs testimony in his prayer for Peter But I haue prayed for thee that thy faith faile not This prayer of Christ was before Peters deniall of him yea Christs prayer did in particular point at Peters deniall which was that very night to preserue his faith from failing therein though his tongue did fouly faulter And who shall deny Christs prayer to be effectuall For the Father heareth him alwaies Ioh. 11. 42. and if it were effectuall Peters faith failed not no not in that his fearefull denyall and consequently his sinne was not a totall falling away from grace no not for an instant for his faith failed not nor finally nor totally nor at all St. Augustine saith Fides eius qui aedificatur super Petram c. His faith that is built vpon the rocke for which also Christ prayed that it should not faile doth not faile So that the faith of the elect faileth not no not in the degrees as we haue shewed Babylonius But admit 〈◊〉 faith did not faile yet others faith may for which Christ did not so particularly pray as for Peters saith Orthodoxus That which Christ prayed for Peter he did also in him pray for all the faith full Peter standing oftentimes for a type of the Church For Christ saith Lake 22. 31. calling Simon by name Simon Simon behold Sathan hath desired to haue you that he may sâ—fe you as wheat so that he speakes to Simon in the plurall number as including all his Disciples all his faithfull Sathan hath desired to haue you that he may 〈◊〉 YOV And in the next verse he addes But I haue prayed for THEE c. Where Christ doth more particularly apply his speech to Peter to arme him the better against his approaching deniall so that in Peter hee prayes for all his faithfull as Saint Augustine applies it Dicentâ— argo Christo Rogaâ—i pro te c. Christ saying I haue prayed for thee that thy faith faile not let vs vnderstand it to bee said to him that is built vpon the Rocke And againe more plainly in the plurall number Pro his interpellante Christo c. For these to wit the called according to his purpose Christ praying that their faith faile not without doubt it shall not faile vnto the end And as Saint Augustine in sundry places noteth Saint Peter beateth the person and figure of the Catholicke Church though he say not that Peter is the head of the Church so that oftentimes that which Christ speakes to Peter by name is extended to all the faithfull To conclude these fell not totally nor yet any of Gods elect sith the couenant betweene them and God stands firme and is neuer totally broken the couenant I meane made by and with Dauid in his Circumcision by and with Peter in his Baptisme Which couenant on our part is to beleeue in God and to serue him and to loue him with all our heart and with all our soule c. Now for Dauids and Peters faith that failed not as wee haue proued For their loue that was in the exercise of it defectiue for the time while the act of it was suspended so that they had made a partiall breach of their Couenant But totall it was not for the totall breach pertaines to that sinne which is impossible to be expiated by repentance described Heb. 6. as the sinne of Iudas of Iulian and the like But Dauid and Peters sinne was not committed out of a hatred of God much lesse a totall hatred of the whole soule minde and heart that is for Iudasses and Iulians and all Apostaticall Reprobates But the sinnes of Gods elect howsoeuer for the act they may be equall to the sinnes of the most reprobate yet in the affection they are not and so they make not a totall breach of their Couenant with God Againe the Couenant on Gods part is a Couenant of mercy as Roâ— 11. 27. as also Ier. 31. 33 34. This is my couenant vnto them when I shall take away their sinnes so that Gods Couenant with vs is a Couenant of mercy and mercy implyeth misery yea sinne it selfe that if through humaine frailtie we fall into sinne as Dauid and Peter did there is mercy with God that hee may be feared who if he should be extreame to marke what is done amisse who could abide it yea to take the extreamitie were to breake his couenant with vs which is a couenant of mercy But hee is not as a strict and cruell Land-lord who will take the forfeiture of our lease vpon euery the least breach Neither is hee as a Iudge strictly to take away our inheritance from vs onely for some flaw in the conueyance No our inheritance is conueyed ouer vnto vs not according to forme of law or regall right but according to the couenant of the Gospell which is not forfaited for euery flaw or defect on our part Indeede in point of Gods strict law euery the least flaw forfeits all but not so according to the tenure of the Gospell For saith God I haue found Dauid my seruant c. It is spoken literally of Dauid typically and mystically of Christ for he is Gods first borne higher than the Kings of the earth Now of him of his seede to wit all his elect and regenerate he saith ver 28. My mercy will I keepe for him for euermore my couenant shall stand fast with him his seede also will I make to endure for euer c. But if they breake my statutes and keepe not my commandements thou will I visite their transgression with the rod and their iniquities with stripes Neuerthelesse my
that all other graces are radically in faith and spring from it They make all other holy graces to be inherent in sauing faith as the natiue qualities of it essentiall and inseparable not as accidents which are seperable Saint Augustine saith What is it to beleeue in him By beleeuing to loue him by beleeuing to affect him by beleeuing to goe vnto him and to be incorporated into his members And againe Paulus fidem c. Paul approueth and commendeth that faith which worketh by loue which cannot be without hope therefore neither is loue without hope nor hope without loue nor both without faith And which we cited before Faith is so on the soule as a good roote which bringeth forth the fruite S. Chrysostome saith Faith is the foundation of the most holy religion the bond of charity the supply and succour of loue it confirmes sanctity it strengtheneth chastity it gouernes all sexes it promotes all degrees it obserueth all offices faith keepeth the Commaundements practiseth the precepts accomplisheth the promises And much more to this purpose according to his fluent golden elegancy Saint Ambrose There are in faith great prerogatiues what be they piety iustice sobriety charity discipline or good gouernment And to conclude with St. August In ipsa fide sunt omnia opera quae diligit Deus in faith it selfe are all those workes which God loueth Nor need this poynt seeme so strange Morall Philosophy can teach vs that there is such an inseparable combination of all moral vertues as he that hath one hath all And shall wee deny then this inseparable conjunction of Spirituall graces whereof Faith is the Radicall and principall Though it is a marveile that these Philosopers Aristotle and Tully haue escaped the fiery purgatory-Index sith not even Romes owne Gratian for saying no more in Divinitie then those in Morality hath had the grace to escape their Singe or Spunge For where he saith Sed commodo c. But how can I haue such a faith to remoue mountaines and not charity Sith he that hath one vertue hath all I could not haue it but miraculously All these words must out as may be seene in Collat. censurae in gloss iuris canonici vum 84. Such a hatred they haue to the living saving faith as though a Princesse they will not allow her any necessary attendance coÌ„comitancy of other graces Whereas Bernard saith To beleeue in God is to hope in him and to loue him And Hieronymus Osorius Faith containeth all religion and piety for all vertues are by faith consorted and combined together and with it are connexed and intwined in a most holy knot But Deleantur haec verba let these words be cancelled saith the Index expurgatorius Also these words of his Ergo cùm fides c. Therefore seeing faith doth governe the whole soule and drawe it to the studie and loue of Gods word it followeth necessarily that it is proved not only in beleeving but also in obeying And those words also of Osorius must passe their purgatory Tune igitur verè fideles sumus cùm Dei verbo audiontes sumus Therefore then are wee truely faithfull when wee are obedient to the word of God I will conclude with the golden saying of our Royall Paraphrase vpon the Reuelation God by faith onely iustifieth man which notwithstanding is done according to his workes because they as the fruits of faith cannot be seperated from it and be are witnesse of the same to men of the earth I might seeme to haue digressed all this while from the point of freewill in speaking of faith But partly you haue moued me and the more willingly haue I followed you it being very pertinent to set forth discouer the Councell of Trents egregious hypocrisy in her Doctrine of grace and freewill For vnto what is the will stirred moued assisted by grace Parturient montes we expect some wonderfull consequent Thereby forsooth the will conceiueth faith by hearing the word and prepareth and disposeth it selfe to iustification And what faith is this thus conceiued Nascetur ridiculus Mus behold a ridiculous Mouse in steede of a young Mountaine For of their freewill is conceiued by hearing not that iustifying sauing liuing faith whereof the Apostle Faith commeth by hearing Rom. 10. 17 that faith whereof rightcousnesse is ver 5. that which beleeueth to righteousnesse ver 10 that which beleeueth In D. Iesâ—m in the Lord Iesus ver 11 but this conceiued faith of Rome is a bare historicall implicit generall dead faith like that of the Deuils no grace but such as euery wicked man may haue as their * fideles fornicarii c. their faithfull fornicaters adulterers c. And that grace of God their first grace whereby they say the will is first moued to conceiue a dead faith is with them but an ordinary common grace in deede no grace and by their owne confession no sauing sanctifying iustifying grace at all Yea and though they stile it a preparatory grace yet it neuer bringeth a man to true iustification sith they disclame that liuing sauing faith the onely faith whereby instrumentally we are iustified The summary conclusion then is that seeing the Trent Councell hath in her Doctrine of freewill so slily vndermined and ouerturned the fundamentall doctrine of saluation consisting in the iustifying sauing liuing faith powerfully wrought by the sanctifying grace of Gods Spirit in the heart euen in the whole man the soule with all the faculties from which faith as from a liuing and fructifying roote doe spring all other holy graces therefore for any man to goe about to excuse the Councell of Trent in the point wherein for the maine she is altogether to be condemned yea executed with Anathema Maran-atha I see not how such a one can be excused from being a reconciled confederate in all that damnable Doctrine of Trent about freewill Is this the way to make vs beleeue the Apppealers profound protestations that he is a Protestant of the Church of England while he so religiously pleadeth for the Councell of Trents mystery of iniquity and that flatly against the Doctrine of the Church of England Doth he thus perswade vs hee is no Papist Fy Maister Mountagu for shame learne not thus of your Councell of Trent to equiuocate with your brethren yea with your Mother Church of England You hold with the Step-mother of Rome in her most damnable Doctrines whereby she vtterly euacuates Christ Iesus and the whole mystery of our saluation and yet you are no Papist Why Because forsooth you doe not hold those Doctrines to be Popery but catholicke with those of the Church of England If you can bring no better arguments to proue you a good Protestant these you haue brought will sufficiently conclude you to be a reconciling reconciled English Romane-catholicke Babylonius Sir to trouble you no longer for this time and for a conclusion of the first part of this Appeale
free these miserable captiues out of that tyrant Pharaohs more then Aegyptian bondage Againe in the Acts of the Apostles where it is said that our hearts are purified by faith which some as Aquinas vnderstands of illuminating the vnderstanding by faith others of the purification of the soule and heart from sinne by faith as we are said also to be sanctified by faith that is in Christ. Now this faith is the first worke of Gods grace wrought in the heart that is in the whole soule in our first conuersion by which faith the vnderstanding is inlightned and with it the will and all the other faculties of the soule are sanctified For the heart in Scriptuee is taken oftentimes for the whole soule with all the faculties of it As Ephesians 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar Latin renders it word for word Illuminatos oculis cordis vestri the eyes of your heart being illuminated that is the eyes of your vnderstanding And Math. 13. 15. Least they vnderstand with their heart So for â—â—e will Act. 7. 39. The Israelites in their hearts turned backe into Egypt that is in their wills So Acts 11. 23. Bernabas exhorts that with purpose of heart that is of will they would cleaue vnto the Lord. The heart is also taken for the memory as Luke 1. 66 All that heard laid vp those things in their hearts So Deut. 11. 18 Yee shall lay vp these my wordes in your hearts Sometime for the affections as loue feare and the like So Mat. 6. 21 Where your treasure is there will your heart be also your loue your ioy your hope yea and feare too And Psa. 62. 10 If riches increase set not your heart vpon them Thus wee vse to reduce all these streames of the soule to the heart as the prime fountaine as when we say an vnderstanding heart a wise heart a willing heart a valiant heart an humble heart a loving heart and the like Now the heart being taken for the soule and all the faculties of it and being the very seate and subiect wherein faith resides for with the heart man beleeveth to righteousnes and Christ dwelleth in our hearts by faith then the heart being purified being sanctified by faith consequently the whole soule with all the faculties the vnderstanding will memory affections are at the same instant with the heart purified and sanctified by faith as the first act and worke of Gods grace in vs. Hence it is euident that the prime worke of Gods grace in the conuersion of a sinner is not a slight and slender worke as a bare stirring mouing or helping of the will to prepare and dispose it selfe to receiue the grace of iustification but it is a mighty and powerfull worke so that thereby the stony heart harder and heauier then the hardest rocke or highest mountaine is remoued and a new heart a new vnderstanding a new will a new memory new affections all new in the qualities of them are put insteed thereof By this prime worke of grace that most excellent grace of faith is wrought in the heart whereby the whole man is sanctified Babylonius Sir by the way now you touch vpon a point which as I haue heard is much controuerted among Diuines namely about the subiect or seat of faith in what faculty or power of the soule it resideth some placeing it in the vnderstanding onely some in the will onely but few as you doe in the whole soule and euery power of it as the soule is said by the Philosopher to bee whole in the whole body and whole in euery part of it Orthodoxus And you giue a very pregnant example to illustrate this truth that faith doth so fill and quicken euery faculty of the soule as the soule doth the body And the comparison holds well for Saint Augustine calls faith the soule of the soule because it giues life to the whole soule as the soule to the whole body And the Scripture saith that wee liue by faith and faith by Christ as Gal. 2. 20. Indeede those of the Church of Rome are of different opinions in this point Dominicus Soto sets it downe as a definitiue decree of the Trent Councell It is decreed that the intellectuall power is the subiect or seat of saith And this suits well with Romes faith being historicall and so proper to the vnderstanding faculty Notwithstanding when they consider of the danger of placing faith in the vnderstanding least it should follow that therefore faith ought not to be an implicit and ignorant blind faith but a cleare and vnderstanding faith they fly to the will rather placing faith in that not for any good will but to suppresse the knowledge of faith which Romes Owle-eyed religion cannot brooke And therefore Bellarmine would haue faith to be defined rather from ignorance then from knowledge and so shuts it out of the vnderstanding and shuffels it into some blinde corner of the will But see the mischiefe of it while they would auoid the gulfe they fall vpon the rocke For if they place faith in the will they must of necessity allow it one speciall property of sauing faith namely assiance and considence in Gods promises in Christ a thing most hatefull to the Church of Rome therefore in conclusion of two euills chusing the lesse that they may rather exclude confidence from faith then science sith they can noe otherwise chuse they rather pitch vpon the vnderstanding then the will wherein to place their faith So that by their good wills they could be content for the auoiding of the inconueniences of an illuminate and confident faith to croud it into some corner of the inferiour part of the soule But for sure worke they haue taken a safer course by excluding and banishing not onely from the soule or any faculty of it but out of the verge and lists of their Romane Catholicke Church and that with a direfull Anathema the true sauing and iustifying faith But whereas you say few Diuines place faith in the whole soule and in euery power of it they are neither few nor those of small authoritie The prouinciall Councell of Colen which was a little before the Councell of Trent although charged by Andreas Vega to speake too broad and too Protestant-like in the point of faith and iustification by imputation saith that true iustifying faith is seated not onely in the vnderstanding but also in the will The learned and ingenious Cardinall Contarenus about the same time writing of iustification saith that the first act or motion of faith begins at the will which obeying God and faith causeth the vnderstanding to assent to the things deliuered of God without doubting and so to trust in Gods promises and of them to conceiue a firme affiance which pertaines to the will and that this faith as it were in a circle begins at the will and ends in the will So that he confineth not faith to the