faith is in the diuells for they belieue and tremble as Iames teacheth And therefore those Atheists Quâ—â—â—on credunt peâ—â—res sunt those prophane and obstinate scoffers against religion which will not belieue the scriptures nor acknowledge the truth of the things therein reuealed quam daemonts ad huc nec de mones imitartur August an episi Ioh. tract O. See postscript Sect 12. are worse then the diuels And if they be worse then diuells of hell they must needes be farre from entring into heauen The other kind of common faith is termed a temporary faith which is a certaine ape of iustifying faith yet is not the same for although it goe some degrees beyond an historicall faith yet it comes short of a iustifying faith not onely in regard of sinceritie and manner of apprehension but also in regard of the efficacie in internall and externall actes and in regard of the time of continuance This is called a temporary faith not onely for distinction sake to put a difference betwixt it and other kinds but also because it continueth but for a time as appeareth by this place For this is the faith here spoken of And although some Papists laugh at the very name which we giue it as if it were a new coyned tearme yet you see it is grounded on this text And they might also haue seene it taught by others if either they had read the writings of the ancient August de verarelig cap. 50. Bernard parâ— sâ—rm ser 1. fine epist 42. ad Henr. Senon archiepâ—â—cop to 2. col 63. or their malice against vs had not blinded their eyes Augustine giues the tytle and Bernard doth not onely giue it the like tytle in calling it sides sicla and comparing it to earthen vessells that are easily broken but likewise distinguisheth if froÌ„ the dead faith which is without good workes and from the tryed faith which endureth to the end And also describeth it at large by the very words of this my text This faith was in these Iewes who by the sight of Christs miracles at Ierusalem beleeued in him Ioh. 2.23.24 They are said to beleeue in his name and so doubt were perswaded non curabat corum vâ—rbaâ—â—â—c mouthatur corum â—pphâ—â—â—â—â—◠〈…〉 for 〈◊〉 mâ—xâ—sâ—igâ—â—â—â— coâ—â—oâ—â—ebat Sâ—â—â— did acknowledge that he was the Messiah to come yet Iesus did commit himselfe vnto them because he know them all and what was in them If he had seene a sound and permanent faith in them no doubt he would haue trusted them but because he saw their faith was neither sound nor constant he would not trust them he foresaw that for all their present proâ—ession they might forsake him afterward as the Capernaites did The faith also was in Simon Magus but quod non adhererent sibi constanter nec crat cor corum rectum cuÌ„ eo Ferus in Ioh. 2. Act. 8.13 Act. 21.23 who though before he had bene a notorious sorcerer yet hearing Philip preach did beleeue and was baptized and continued with Philip as a professour of the Gospell and wondered when he saw the great miracles which were wrought yet when he would afterward haue bought the gifts of the holy Ghost for money and haue made a marchandise of them Peter told him that he had neither part nor fellowship in that busines that his heart was not right in the sight of God that he was in the gall of bitternes and in the bond of iniquitie â—piphan cont hares lib. 〈◊〉 to 2. hares 21. Euseb hist â— 14. Niceph. 2.36 And after that if we may giue credit to humane writings and Ecclesiasticall hystories hee became a sorcerer againe and an open enemie to Peter and the rest of the Apostles and in a fearefull manner died at Rome This faith was in Iudas one of the twelue he vnderstood the misterie of the Gospell professed himselfe an Apostle of Christ preached the Gospell as well as other Apostles and for a long time was of honest behauiour yet Christ called him a diuell Ioh. 6.70 Ioh. 17.12 and the childe of perdition Afterward he betrayed his Maister for money and then hanged himselfe through desperation This faith was also in those who fell into the vnrecouerable sinne against the holy Ghost for they were enlightened had a taste of the heauenly gift were partakers of the holy Ghost Heb. 6.4.5 and tasted of the good word of God and of the powers of the world to come And yet they so sel away as they could not be renewed by repentance did crucifie againe the senne of God and made a mocke of him And this faith haue many others who heare the word acknowledge the truth of it hope to be saued by it make profession of it liue in outward obedience and receiue the Sacraments and yet in time of persecution proue Apostataes But that you may the better discerne the nature of this faith I will note the seuerall degrees of it for thereby you may clearely see how faire it doth agree with an historicall a iustifying faith and how faire it doth differ from them both There be sixe degrees of it 1. The first degree is illumination and knowledge These beleeuers haue a knowledge of Gods word especially in the chiefest poynâ—s of Gods will and worship in the fundamentall points of mans redemption and in the most necessary points of mans luetic Iudas could not haue beene a Preacher of the Gospell vnlesse he had knowne these things Christ would not haue sent him to teach these things to others if him selfe had beene ignorant of them Those which fell away to the fearefull sinne against the holy Ghost were before enlightned Vnlesse men know the truth they cannot beleeue it How shall they beleeue except they haue heard And herein this faith aâ—reeth both with an historicall and a iustifying faith Christ sayd of the Apostles Ioh. 1â— 8 They haue knowne surely that I came out from thee and haue beleeued that thou hast sent me Knowledge is the first step and degree to each kinde of faith And therefore those who be ignorant of the principles of Religion come so farre short of a true sauing and iustifying faith that as yet they haue not attayned to an hystoricall or temporary faith 2. The second degree is an assent to the truth of the Gospell They are infallibly perswaded that the whole doctrine of the Gospell is true and euery part of it that it teacheth vs the right way to heauen and that all things therin contained shal certainely be accomplished both for the condemnation of vnbeleeuers and for the saluation of beleeuers In regard hereof Christ saith He that receiueth his testimonie Ioh. 3.33 Rom. 7.16 hath sealed that God is true As Paul sayde I consent to the Law that it is good So this beleeuer will say I consent to the Gospel that it is good Yea he will auouch with the same Apostle 1. Ton. 1.15 This is
scâ—at alter It doth thee nought auayle to knowe vnles thy knowledge others knowe Those that embrace and professe religion for this end cannot continue constant If the time should come that true Christians should be reuiled and euill spoken of 1. Cor. 4.13 should be made as the filth of the world and the offcouring of all things as the Apostles were these men would renounce their faith 3. It often proceedeth from couetousnes for the getting and keeping of wealth and riches that they may clime vp to high preferment in the world As appeareth in those who sought out Christ and followed him from place to place not so much for the miracles which they had seene and doctrine which they had heard as for the loaues whereof they had eaten Scire volunt vt scientiam suam vendant turpis quaestus est ibid. and wherwith they were filled There be others saith Bernard who deserue knowledge that they may sell it for money for honour and this is filthy lucre There be other two ends whereat some doe aime for some desire knowledge that they may edifie others and this is charitie some desire knowledge that themselues may be edified and this is wisedome And these are to be allowed but all other ends are to be condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Trall epist 2. Those that professe Christ for worldly profit are not Christians but marchants of Christ as Ignatius tearmeth them And will professe his Gospell no longer then it may stand with worldly profit As may be seene in Demas who for a time was such a professour of the faith that S. Paul reckoned him in the Cathologue of the Saints Coloss 4.14 which saluted the Colossians Yet Paul afterward thus wrote of him Demas hath forsaken me 2. Tim. 4.10 and hath embraced this present world As an house will fall if the foundation be remoued and fire will goe out of it selfe if fewell be withdrawne so these mens faith will faile if the Gospell bring no gaine but losse And seeing those temporizing professours haue these causes propounded to themselues in hearing and receiuing the word in beleeuing and professing it with ioy their faith cannot be sincere for nothing is sincerely done vnles it be done for Gods glory And if it be not sincere it cannot be sound and firme And both waies it differs from iustifying faith for as it doth all things of sinceritie for God himselfe for Christ himselfe for the spirituall and heauenly ben fites of Christ as farre as humane infirmitie will permit so is it firme and constant being built on such grounds as will not shrinke Do not therefore content your selues with this temporary faith but seeke for that which will abide for euer as well in persecution as in peace as well in time of tentation as out of tentation for if your faith faile Reuel 10. Sathan will preuaile against you your hope is gone you loos the fauour of God Luk. 10.42 and the saluation of your owne soules you must be faithfull vnto death if you will receiue the Crowne of life Did not Christ commend Mary for choosing the good part which should neuer be taken away from her Imitate her in your choyse of faith The one will faile you when you stand in most neede of it As in the time of tentation in the time of affliction and at the houre of death But the other will abide with you to comfort and strengthen you at all seasons and against all the enemies of your saluation If once you get it whether you liue long or die soone whether you be assaulted with many suggestions or be free from tentation whether you passe away your daies in peace or vnder the crosse you shal be able at your last end to say to the great comfort of your soules with the Apostle 2. Tim. 4.8 I haue fought a good fight I haue finished my course I haue kept the faith henceforth is laid vp for me the crowne of righteousnes which the Lord the righteous iudge shall giue vnto me at that day 4 The fourth and last propertie of these hearers is their reuolting which is here set forth by the time or occasion as also by the manner of it First by the time and occasion that is the time of tentation There is a double tentation that doth befall men the one is spirituall and inward the other is corporall and outward The spirituall and inward tentation is from the diuell Math. 4.3 And therefore he is often called the tempter 1. Thess 3.5 and is said to tempt vs. And his suggestions and practises against vs are called tentations 1. Cor. 7.5 The corporall and outward tentation is from men Math. 6 1â— who doe afflict vs who doe hurt and persecute vs. And so all outward crosses Iam. 1.2 corporall afflictions and bloody persecutioÌ„s 1. Pet. â—6 are called tentations that is trialls because they try what men are whether dissembling hypocrites or sincere Christians whether their faith be fained or vnfained wauering or stedfast Math. 13.21 little or great And of this tentation must this place be vnderstood Mar. 4.17 for in Mathew and Marke it is called tributation and persecution for the word Christ foresaw that the hearers and professours of the Gospell should afterward be graciously persecuted he therefore foretold what it should worke in this kind of hearers it would cause them to reuolt For the manner of it it is said in Mathew and Marke they are offended and that by and by and immediately but here they goe away they depart will not stand to it as men of courage but shrinke and fall away And this commeth to passe by reason of their owne hardnes as this parable declareth for as stony grounds mingled with some earth are commonly hotte and will cause the corne cast into them to sprout and come vp very speedily but will not suff er the rootes to goe any reasonable depth into the earth there to be fed with moysture therfore in the dry season of summer the blade of the corne will wither together with the rootes So these men though they haue some good motions and affections in their harts receiue the word with chearefulnes and seeme to be very forward for a time yet in time of persecution all their goodnes will be dried vp they will loose their first loue to the word and fall from their former profession They neuer did cleaue to Christ with their whole hearts and therefore are more easily drawne away Men may fall away from Faith eyther by errour and Heresie or by sinne and wickednesse By errour and heresie as did Hymeneus and Alexander 1. Tim. 1.19 who made ship-wracke of Faith As did Hymeneus and Phyletusâ— who erred concerning the Truth Saying 2. Tim. 2. 18. that the Resurrection is already past and did destroy the faith of many As did Nicholas whom for his profession was chosen for
Gregory Martine (1) Discouer of corrupt translat cap. 12. said that historicall and speciall faith are hereticall tearmes newly deuised Cardinall Bellarmine saith that (2) De iustific lib. 1. cap. 4. Catholikes do not vse the name of historicall faith least they should seeme to thinke that the deedes of the Saints which are recorded in scripture are not beleeued but for the authoritie of the historie writers And that there is (3) De Rom. pont if lib. 3. cap. 21. but one faith which is neither to be called historicall nor miraculous but a Catholike faith Yet the thing feared by the Cardinall to arise vpon the vse of the name is but a vaine pretence If he and his fellowes had feared the like danger in the vse of other names they would neuer haue allowed the â—ame of transubstanstiation lest any should thinke that they hold a reall conuersion of the substance of the bread and wine into the substance of Christs body for so much doth the proper signification of the word import when as the name of historicall faith importeth no such thing as he feareth The onely reason why he and his fellowes contemne the tytle is because we sometime vse it Such is their hatred to vs that they are vnwilling to vse any terme of ours though it bee neuer so fitting and proper But first let them knowe that we may lawfully vse termes tytles to expresse our meaning if the thing meant thereby may bee prooued by the Scripture though the terme it selfe bee not expresly found in the Scripture The ancient Fathers gaue to CHRIST the name and Tytle of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall to expresse the equalitie of his Godhead with the Father The Arians misliked it because they found it not in the Scriptures Yet the Fathers 4 Etsi fortasse nomen ipsum non inueâ—â—etur reâ— tamen ipsa muemretur August ad paâ—ent epist 174. Has 〈◊〉 taâ—ne◠〈◊〉 scripturâ—s non râ—perâ— vitur â—â—dâ—â—re tamen eas cam sent nuam quâ— scripturae volâ—at Athan of lib. Quod Nicen â—â—no â—â—s congruis verbis exposuerit I'tâ—â—riâ— dâ— Trâ—nâ—â— lib. I. pâ—â—â—lâ— post â—nitium Fulgent obiect Arianar discuss 〈…〉 one after another defended it and vsed it still because though the Name it selfe were not there yet the thing signifyed thereby was found there Euen as the Arians themselues gaue to the Father the tytles of Vnbâ—gotten Incomprehensible Incircumscriptible Incorporall and such like which wordes were not found in the Scripture yet were the thinges meant thereby The Cardinall relateth this at large 5 De chirtsto lib 2 c. â— with many testimonies And acknowledgeth that in expressing the mysterie of the Trinitie 6 De chirtsto lib. 2. c. 2. they vse many names and wordes which although they bee not found in Scripture yet their seedes and equiualents are there found And the Rhemists graunt 7 Annot. in 1. Tim. 6.20 Sect. 4. that wee may not measure the newnesse or oldnesse of wordes and tearmes of speaking in religion by holy Scriptures onely as though all those or onely those were new and to bee reiected that are not expresly found in holy writte but wee must esteeme them by the agreeablenesse or disagreeablenesse they haue to the true sense of Scriptures Now wee meane nothing by this Historical Faith but that firme assent which men doe giue to the thinges written in Scripture not onely to the histories of actes done but likewise to all doctrines of faith maners there taught And therefore we also call it a Dogmatical faith a faith whereby wee beleeue all the doctrines of the Scriptures to bee true By which tytle the Cardinal confesseth (8) Bellarm. de iustificat lib. 1. cap. 4. sect quanquam Cyril and Chrysostome haue called this faith And hee himselfe (9) Bellar. de iustif lâ— 1. cap. 11. sect per vocabul calleth that a Dogmaticall faith which he saith wee call an Historicall faith And the faith which wee meane by the Historicall faith wee prooue out of Scriptures as may be seene in my former Sermons Yea the Papists will not deny but that there is such a faith taught in the Scriptures Yea this is the onely faith which they require Yea Bellarmine though hee scarce dare vse the name yet hee acknowledgeth (10) Si tamen hoc nominâ— nempe fide historica appellarâ— fas est assensunâ— quem adâ—â—bemus narrations reruÌ„ praeterâ—aruÌ„ non ob hominum sâ—d ob Dei pâ—â—â— quâ— ea reuelâ—uit authoritatem De iustif lib. 1. cap. 5. that by our Historicall faith wee meane that faith which they call An assent which they giue to the narration of thinges past not for the authoritie of men but of God himselfe who hath reuealed them And that faith he proueth by Scripture If then they agree with vs about the thing why doe they wrangle with vs about the name It is a folish thing saith (11) Stultum est cum dere constet lâ—â—gare de noâ—â—â—nâ— De eu harist lib. 3. cap. 23. Bellarmine to striue about the name when men are agreed of the thing Moreouer not onely the (12) Augustâ—d vâ—â—lâ—t cred c. 2. De genes ad liter cap. 2. Hâ—renim Eucher â—pud Sixt. Senens biâ—â—oth lib. â— p. 13â— old Doctors of the Church but likewise the Romish (13) Sixt. Senens ibid. Durand rational lib. 1. c. 1. Bellarm. de verbo Dei lib. 3. cap. â— writers doe teach that there is an historical sense of the Scriptures and that both simple and siguratiue proper and metophoricall yea and that this sense is especially to be beleeued and (14) Sixt. Senens ibid. Bellarm. de verbo Deâ— lib. 3. ca. 3. Widdringt apolog pro iure principium p. 159. that no arguments are of any force but those that be drawn from that sense Now may not wee well call that an historicall faith whereby wee beleeue all things to be true which are taught and proued out of the word according to that historicall sense And indeede the Papists haue no more reason to mislike the tytle of an historicall faith then to mislike the tytle of an historicall sense but that the one is vsed by vs the other is often vsed by themselues They themselues haue inuented strange names and tytles which they giue to faith as to call one Faith vnformed another formed one Implicite another Explicite when as they can prooue neither the names nor the things signified thereby out of the scriptures Why then wil they blame vs for vsing a tytle the meaning whereof by their owne confession is waranted in the Scripture Yet was not this tytle first inuented by vs (15) Distinguamus ergo quam fidem debeamus historiae quam fidem debeamus intelligentiae c. Quasit stabilis sides fiue historica temporalis siue spiritalâ—s aeterna De verar. lig cap. 50. Augustine did long ago vse the name and distinguished it from other kindes of faith
blade but neuer to beare a ripe eare So they who haue hearts altogether hardened will not heare or at least not receiue the word of God at all into any part of their hearts but those who haue hearts partly soft and partly hard may receiue the word and retaine it for a time but will neuer bring forth the fruites of it Wherefore the holy Ghost saith in the Psalmes and it is applyed by the Apostle Psal 95.7.8 to the hearers of the Gospell To day if ye will heare his voyce harden not your hearts Heb. 3.7 Because the hard hearted can neuer he are the word of God so reuerently and effectually as they ought to doe the Lord biddeth vs not to harden but to soften our hearts if we will heare his voyce The harder the heart is the more vnprofitable shall be the hearing the softer the heart is the more profitable shall the hearing be Againe this hardnes will cause men to deny the word in time of tentation The moysture and softnes aboue is the cause of receiuing the word with ioy and beleeuing for a time but the hardnes and drinesie below is the cause of reuolting afterward When Gods hand was heauie on Pharoh he somewhat relented humbled himselfe and confessed his sinne but as soone as it was remoued here-turned with the dogge to his vomit and became as obstinate as euer he was before So if a mans heart be mollified onely in part he may relent while he heares the word and may embrace it with peace but in time of persecution may grow as hard as euer he was before euen as yron is soft in some measure while it is in the fire but becommeth hard againe when it is cold Let vs not therefore content our selues with an vpper softening but see that our hearts be softened to the very bottome that they may melt like waxe at the fire 2. King 22.19 as good king Iosiahs heart did when he heard the lawe read I knowe that none of our hearts are so lost as they should be But if thou fee-lest thine owne hardnes doest mislike it desirest earnestly that it may be more and more mollified and doest vse all good meanes for the further mollifying of it thy heart either is alreadie or shall be within a while so softened as it may receiue the word profitably to thy saluatioÌ„ If Goates blood being warme can soften the hard Adamant Gortandâ—â—pl mart doubt not but the blood of Christ can sufficiently mollifie thy heart though it were as hard as a rocke If thou pray earnestly vnto God to take away the stony heart of thy body Ezek. 36.2 and to giue thee an heart of flesh be assured that he will performe it seeing he hath promised it by his holy Prophet 3. Let vs now come to the third propertie of these hearers They belieue for a time Mathew and Marke say they endure for a season that it they endure in their with out a while They doe belieue yet not long But it is to be considered what kinde of faith this is Though the Papists teach that there is but onely one kinde of faith See postscript Sect. 4. Sect. 5. Sect. â— yet may we find many seuerall distinct kindes thereof in the holy scriptures There befoure kindes of faith One is proper and peculiar to Gods elect and to the regenerate The rest are common both to the elect and the reprobate That which is proper and peculiar to the elect is a true iustifying faith See postscript Sect. 7. Sect. 8. whereby a man doth apprehend and apply to himselfe all the promises of God in Christ and all the merits of Christ for the pardon of his sinne and the saluation of his soule Tit. 1.1 This is called by S. Paul the faith of Gods Elect because onely they and all they be endued with it And therefore it is said Act. 13.48 that as many as were orduned to eternall life beleened Though all of them doe not receiue it at the same time but some sooner sâ—me later yet is there not any of the I 〈◊〉 but at one time or other they doe receiue it This is called an vnfayned faith 1. 〈◊〉 1.5 〈◊〉 or a faith without dissimulation or hypoâ—â—â—e because it is not counterfaited and is a faith in deed and in truth and is seated not in the tongues or the head but in the bottome of the heart This faith is said to purifie the heart Aâ—â— 15.9 〈◊〉 13.10 and is called the faith of the Saints because none haue it but those who be sanctified By this faith are we now iustified without the workes of the law and by this Rom. 3.2 must we be saued as the Apostle proueth at large in his Epistles â—phâ—â— 2.8 But this is not the faith here spoken of Againe there be other kindes of faith See postscript Seâ—l 9.1 Cor. 1â— 2 which be common both to the Elect and reprobate And these are either extraordinarie or ordinarie Extraordinarie as the faith of working miracles whereof the Apostle speaketh saying If I had all faith so that I could remoue mountaines and had not loue I were nothing Iudus the childe of perdition had this faith as well as the rest of the Apostles for he wrought miracles as well as they And many shall say to Christ haue not we in thy name cast out diuells and by thy name done many great miracles to whom he shall answere I neuer knew you depart from me Math. 7.22 ye workers of iniquitic This was extraordinarie giuen to some fewe at the first preaching of the Gospell but hath ceased long agoe The ordinary kindes of faith which may be found in the reprobate are two in number See postscript Seâ—l 10. Seck 11. The one is called an hystoricall the other a temporarie faith The one I say is called an hystoricall faith or a dogmaticall because it is a bare knowledge and acknowledgment of the historie of the scriptures and of the things written therein concerning God his workes his promises and concerning Christ his merites and benefites without any apprehension of the things knowne and acknowledged Ioh. 5.46.47 This is the faith whereby men beleeue Moses and his writings Act. 26.27 This is the faith which Paul would needes fasten on Agrippa 〈◊〉 1.1 August dâ—tâ—â—p to beleeue the Prophets This is not fides qua credimus in deum sed qua credimus deo id est credeâ—e vera esse quae loquitur â—orm 181. Creâ—ere veâ—â—â—â—â—e 〈…〉 mulâ—◠〈◊〉 possunt August 〈◊〉 Iam. 2.19 It is not the faith whereby we belieue in God but the faith whereby we belieue God that is whereby we belieue all things to be true which he speaketh And so differeth very much from a iustifying faith This faith is sound in the vnregenerate They may belieue all things to be true which are written though they little regard them yea this
beleeueth shall not be confounded because they doe not put their hope in him Now who that hath any vnderstanding in Religion will say that the faith which is able to saue a mans soule and the faith which is not able to saue a mans soule are both one in kind in nature and substance And that those who are tormented in hell can truely say that while they were on earth they had the very same faith which brought the Saintes to the Kingdome of heauen By that which hath bene spoken touching this point you may vnderstand what a kinde of faith is taught by the greatest Doctors in the Romish church what is the best faith which they require of the people euen an hystoricall faith to giue assent to the truth of things reuealed Which faith as hath bene prooued may be in wicked men in Reprobates in men out of the state of grace in men that shall goe to hell Yea such a faith as is found in the very diuels of Hell What saluation can be obtained in that Church whose preachers teach no better faith Who would be ledde by such guydes I knowe that they would make a difference betwixt the faith of their right Catholickes and the faith of diuels because the one hath Charitie alwayes accompanying it the other wanteth Charity But they might consider that according to their doctrine this maketh no essentiall but a meere accidentall difference Seeing they teach that the same assent to the truth of things reuealed is in some with charitie and in others without charitie in cuideÌ„tly appeareth that according to their doctrine Charitie is not a proper immediate necessary and essentiall propertie of it but meerely accidentall Indeed wee hold that Charitie is a proper necessary effect of a iustifying faith so as faith is no sooner wrought in the heart of any but forthwith hee is endued with loue (45) Vel quòd vna esset de ratione altâ—â—s vâ—l quod vna necessariò nasceretur ab altera c. Licet chaâ—tas oriatur ex fide tameÌ„ non oritur vt propria passio quae necessariò fluâ—t a subiecto sed vt virtus adquam alia disponit inclinat De Iustif lib. 1. cap. 15. Sect quintum argum He cannot but loue him in whom he belieueth and of whose loue and fauour he is perswaded And therefore charitie though it do not make yet it may declare the essentiall difference and the nature of this faith But seeing it is no such necessary effect of their assenting faith it can neyther make nor declare any essentiall difference of it And therefore he who wanteth charitie may haue the same faith in substance that hee hath who is endued with Charitie Bellarmine going about to proue that true faith meaning theyr assenting faith may bee separated from loue draweth one Argument from the proper reason nature of them both If they cannot be seuered saith he 46 It is eyther because the one is of the reason or being of the other or that the one doth necessarily arise from the other Not the first because Faith charitie are not one vertue but two And besides that haue diuers subiectes actes and obiectes For faith is in the vnderstanstanding Charitie in the will Faith belieueth charitie loueth Faith respecteth the first trueth Charitie the chiefe good Not the second because although charity arise of faith yet it doth not arise as a proper passion which doth necessarily flowe from the subiect but as a vertue vnto which an other doth dispose and encline And Thomas Aquinas saith Seeing (47) Cum charitas fit extra essentiam fides per eues aduentum vel recessum non mutatur substart ea eius In Ron. 1 â—ect 6. Charitie is without the essence of faith by the comming or departure of it the substance of faith is not changed And although Bellarmine holde with the school-men that Charitie is the forme of faith yet he (48) Formam esse extrinsecam no intrinsecaÌ„ que det illâ— won vt sit sed vt moueatur De Iustif lib. 2. cap. 4. tteacheth that it is an outward not an inward forme And such a forme as doth not giue beeing vnto it but motion Howe then can it make it make any essentiall differeÌ„ce betwixt that faith which hath it and that faith which wanteth it I know that the Fathers do sometime note loue as a difference betwixt the faith of Christians and diuels and betwixt the faith of good Christians and bad Yet do they not make it the onely difference betwixt them they teach an essentiall diffeteÌ„ce by belieuing in God with trust and confidence Againe they might better make it a difference of theyr faith then the Papists can make it a difference of the faith which they teach because it was a necessary and proper effect proceeding from that their faith not from any other For those that do so belieue in God with hope and confidence of his mercie and goodnes towards them cannot but loue him But papists haue no such confidence nor assuraÌ„ce in their faith which should make them to loue God they may haue all theyr faith without loue And therefore loue cannot distinguish it essentially from the faith of diuels So then to shut vp this point it still remaineth apparent that in the nature and substance there is no difference at all betwixt popish assenting faith and the faith of diuels And surely those that now content themselues with such a faith as is no better in substance then the faith of diuels may iustly feare least hereafter they shall haue no better estate in substance then the deuils haue SECT XII THe last kinde of faith which I mentioned I called a Temporary faith which differeth from a dead faith because while it lasteth it bringeth forth outward fruites And yet is not the same with a iustfying faith because it commeth short of it by many degrees doth not saue any and continueth not vnto the end This faith is scarce knowne to the papists very fewe of their writers make any mention of it Yet lest any should thinke that it is a new coyned tearme and a newly inuented faith I will shew what authors write of it Augustine long agoe (1) Quae sit stabilis fides siuchistorica temporalis siue spiritualis aeterna De verarelig cap. 50. vsed the name and tytle together with the name of Historicall faith as before I declared Bernard (2) Mittunt nos ad quandam fidei trifariam diutsionem vt dicatur sides mortua sicta probata c. Fictam aute ego arbitvor illam vocari fidem quae suscepta quidâ—m excharitate vita moueri inchoat ad bene operandum sedâ—n perseâ—â—â—ns defiâ—it moritur tanquam abortiua Eo vtique 〈◊〉 sictam dixerim nominatam quo vasasiâ—ulâ— vocamus fiâ—â—tâ—â—â— ron quia vâ—delâ—cet vtilia non sint quamdâ—â—â—â—rant scu quâ—a fraâ—â—lia cum sint diu minime durant De hac siâ—â—â—
workes Whervpon Thomas Aquinas gaue this glosse (27) Verba â—â—hite habere sidem per aliqua certa signa non poteris probare cum desint opera verba non sunt testes â—uffi untes In Iacob epist cap. 2. Shew me thy faith As if hee should say Prooue vnto mee by some certaine signes that thou hast Faith thou canst not proue it when workes be wanting wordes are no sâ—fficient witnesses And in another place hee saith (28) In 2. thess 2.2 That vngodly men seeme to haue true faith when indeede they haue not Gregory 1. once Bishop of Rome telleth vs That (29) Fidâ—i nostre veritatâ—m in vitae nostra consideratione debemus agnoscere tâ—nc enim veraciter fideleâ— sumus si quod verbis promitâ—mus operibus implâ—mus Hoâ—â—â— 29. we ought to make knowne the truth of our faith by the consideration of our life for then are wee beleeuers in truth if that which we promise in words we fulfil in works And froÌ„ him the Councell of Mentz protested (30) I lle veâ—o â—redit quâ— exâ—xcet opeâ—â—â—do quod credit Conâ—â—l Mogunt câ—â—â—â—n 1. that hee doth truely beleeue who exerciseth by working that which he beleeueth If then the one of these bee a true Faith indeede and is truely and properly so to be called and the other is not a true faith indeede and improperly so called how can they be one and the same faith No more then a working horse and an idle painted horse are one and the same Againe these two doe so differ as that the one is called a liuing Faith the other is called a dead Faith That which iustifieth and bringeth forth good works is called a liuing Faith (31) Rom. 1.17 Galat. 3.11 So the iust man is sayd to liue by Faith And Paul sayd (32) Galat. 2.20 I liue by the Faith in the Sonne of God Ferus hauing described the nature of a true Iustifying faith that it is nothing else but to trust to the free mercy of God (33) ComeÌ„t in Math. 8. he addeth further This is the true Faith whereby the iust man liueth But that which iustifieth not and is destitute of good works is tearmed a dead Faith by the Apostle (34) Iam. 2.26 Yea as the body is dead without the spirit so is faith dead without workes But the (35) Annot. in Iam. 2.26 Rhemists (36) De iustif li. 1. c. 15. Cardinall Bellarmine (37) Enchirid cap. 4. de fide obiect 2. Coster the Iesuite and others doe answere that the Apostle doth not compare a dead faith with a dead man but with a dead body And therefore as a dead body is a true body so a dead faith is a true faith But they must knowe that although the Apostle compare a dead faith not to a dead man but to a dead body yet he compareth it to the dead body of a man which is no true humane body indeed because it wanteth the soule which is the forme of it The Philosopher will teach them That when the bodye is dead there is neyther foote nor hand but onely by equiuocation for all the parts of the body are defined by their office and facultie therefore when they lye dead they are not the same but onely retaine the shadow and shew of the name Though a dead body haue the earthly and materiall parts yet it is not the true body of a man nor the same body that it was before seeing it wanteth his forme life and actiuitie operation and motion So a dead faith hath some materiall parts of a true faith as knowledge vnderstanding and assent yet it is not a true faith indeed because it wanteth speciall application which is the soule of saith It wanteth actiuitie charitie and obedience which are the life of it Diâ—imus Alexandrinus did otherwise take the words of S. Iames then these papists doe for thus he writeth (38) Notandum scilicet quia cum fides mortua sit praeter opera iam neque fides est Nam neque homo mortuus homo est Enarrat in Epist Iacob cap 2. It is to be marked that seeing faith is dead without good workes it is now no faith at all for a dead man is not a man at all Their owne friend Ferus is as peremptorie against them and for vs. Faith without charitie saith he (39) Sine charitate fides titulum quidem fides habet caeterum si non obscurè de eare loqui velis perinde fides est quasi corpus exanime homo aut extincta candela lumen vel exâ—isa arbor est arbor c. Postill Domin quinquages Serm. 7. hath indeed the tytle of faith but if thou wilt not speake obscurely of that matter it is not in that sort faith as a body without a soule is a man as a candle put out is light or as a tree cut downe is a tree What kind of light is that which doth not shine and giue light what kinde of fire is that which is not kindled what kinde of man is that which neyther seeth nor heareth nor feeleth nor moueth What kinde of tree is that which hath neyther rootes nor boughes nor bringeth forth fruite Such a kinde of faith is that which is without charitie namely a dead Faith as Iames nameth it How then can any man iustly say that these two are both one and the same faith Lastly they differ in their effects because the one procureth the saluation of our soules namely that liuely and speciall faith which worketh by loue for of that it is sayde Whosoeuer (40) Ioh. 3.16 beleeueth in the Sonne hath euerlasting life And by (41) Ephes 2.8 grace wee are saued through faith and not of our selues But the other the Historical faith destitute of works cannot saue (42) Iam. 2.14 any man so teacheth the Apostle And that all those places cannot bee vnderstood of one the same faith all writers giue euidence Augustine said (43) De side operib cap. 16. not that faith of the Diuels who beleeue and tremble and confesse Iesus to bee the Sonne of God is that foundation which suffereth none to perish but that faith which the Apostle saith worketh by loue Now what he took to be the faith of the Diuels I haue before shewed Credunt Deum credunt Deo they haue an historicall faith to beleeue all things to be true which hee hath reuealed Non credunt in Deum they put no confidence in him so want a speciall iustifying faith that should saue them So Bernard (44) In Deum qui credit non consundetur c. Deum Deo credunt Damones ed in illum non credunt In quem qui credit non confundetâ—r quia spein suam non ponunt in illum De sanct Andr. serm 3. writeth He that beleeueth in God shall not be confounded And therevpon inferreth that the Diuels though they beleeue God yet they doe not beleeue in God in whom whosoeuer