did that in my yeares which an other said he had done in his vigour Orabam meditata loquens tres tractus in horas To doe it without set forme of words and to misse nothing either of matter or manner must be the act of a man of greater gifts then my selfe But new when I returned home and after so many requests had resolued to commit that which I had said to writing I had no safer rule to walke by then the method by which I had in short notes digested my meditations And therefore in that forme they come forth into the world 3. Thirdly if any take offence at the multitude and multiplicitie of mine allegations I would haue them to knowe that as it is not mine vsuall manner of preaching in the countrie so here are many more Ouotations added and some a great deale more enlarged then as they were at that time deliuered Tullie said of youth Dandum est aliquid aetati So say I in this case something must be giuen to this learned age something to the solemnitie of that place and something to the expectation of the hearers Sure I am that much was to be giuen to this Argument where the Position was to be ouerswaied by Antiquity for that the Doctrine is on all sides challenged of Noueltie It is hard I confesse to hold The golden meane But there is a worse extremitie growne vp in preaching which for reuerence of mine owne coate I will thus taxe from S. Augustine in an allegorie Aduertendum est non solâ—m rerum corporearum nitore pompa sed eriam in ipsis sordibus lutuosis esse posse iactantiam eò periculofiorem quo sub specie seruitutis Dei decipit I haue said if not all that I would yet all that I could the time so straightening me in the penning hereof as I haue scarse found leisure to read it ouer My prayer is now to Almightie God that he would be pleased in mercie to accept of these my poore endeauours and to blesse them to the good of his Church for which they haue been vndertaken And for your Lordship my supplicatioÌ„ shall euer be that God would vouchsafe to continue in you that liuely iustifying and sauing faith treated vpon in this Sermon which may keepe you from trembling here and in the day of iudgement So I take my leaue From Combes in Suffolke Maij. 29. 1613. Your Lordships in all Christian deuotion MILES MOSSE IVSTIFYING AND SAVING FAITH distinguished from The faith of the Deuills The Text. Iam. 2. 19. The Deuills beleeue and tremble THe Inscription of this Epistle is somwhat diuers not onely in the Latine but euen in the Greeke editions also but the best and the most compleat is that which Stephanus and Beza follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Catholicke Epistle of Iames the Apostle It noteth foure points worthie of obseruation 1. It is an Epistle And that not onely in a metaphoricall sence as Paul calleth the Corinthians his commendatorie Epistle or as Christ may be called an Epistle sent to vs from his Father or as S. Augustine calleth all the Scriptures Letters or Epistles which haue come to vs hither de illa ciâ—â—itate vnde peregrinâ—â—ur from that heauenly eâ—tie from whence we are yet pilgrims but also in a more proper and vsuall meaning For it is a Letter sent of one friend absent from an other euen from Iames the Apostle to the twelue Tribes scattered abroad And so is by this Tale distinguished from the historicall Propheticall and Poeticall bookes of the holy Scriptures 2. It is a Catholicke Epistle Catholicke not onely because the Doctrine contained in it is orthodoxall in which sence the word Catholicke is often vsed of the Fathers noâ— onely because the vse of it is Catholicke as well to vs as to those to whome it was written at the first but also and rather because it is not directed to any one man as those of Paul to Timothie Titus and Philemon and those of Iohn to the Elect Ladie and Gaim no not onely to some one particular Church or place as those to the Romanes Corinthians Galatianâ— and the rest but to all the Iewes dispersed in all countries of the world as hath beene before our time well obserued Therefore we translate it The generall Epistle not as fearing or abhorring the word Catholicke as the Rhemists obiect vnto vs but as desirous to expresse best the meaning of the word as our learned Fulke the 〈◊〉 of his time hath answered in that behalfe 3. It is the Epistle of S. 〈◊〉 The name of the Author fitly answereth the Argument Iames or Iacob signifieth a Sâ—pplaâ—ter And it was giuen at the first as other names commonly were â—ratiane from a speciall occasion Nec taemen absurdum est saith S. Cyril vt Iacob 〈…〉 supplaentator id est qui Supplantat Sathanam yet may euery supplanter or vnderminer be called a Iacob euen he that supplanteth and vndermineth Sathan Now this Iames the Author of this Epistle is a notable Supplanter of all prophane Esaus which bragge of the Spirit and walke in the 〈◊〉 which professe Faith and neglect workes and so is therein a very piâ—ner to vndermine the kingdome of the Deuill 4. It is the Epistle of Iames the Apostle So the best Greeke copies have it And those which 〈◊〉 the Gospels and Epistles into the Syrian language immediatly after the Apostles times Iacobum Apostolum agnoscunt acknowledge this Iames for an Apostle And so Tremellius translateth it from the Syriake Epistola Iaakub Apostoli The Argument which Illirieus alleadgeth to the contrary viz. that this Iames intituleth himself the seruant of Christ and not an Apostle which he would not haue omitted if he had beene an Apostle maioris authoritatis gratia for the adding of authoritie to his writing is as a number of his positions are more subtill then iudicious For Paul omitteth his title of Apostleship to Philemon So doth the Author of the Epistle to the Hebrewes and both Iohn and Iude. in their Epistles And besides that is not nothing which Lyranus alleadgeth to this purpose that Iames writing to the bragging Iewes who carried themselues so high aboue the Gentiles to induce them by his example to humilitie non nominat se Apostolum quod nomen est dignitutis sed servum quod nomen est subiectionis he intituleth not himselfe an Apostle which is a name of dignitie but the seruant of Christ which is a name of subiection Now this is here worth the noting that this Epistle being written by Iames and Apostle it was not written by that Iames that was syrnamed Oblias whome the Apostles Peter Iames and Iohn are saide to haue ordained Bishop of Ierusalem though I am not ignorant that Eusebius and those that follow him doe so conceiue it For that Iames though he were an holy and worthie
they know that God◠〈◊〉 liâ— Dicta Iehoue dicta pâ—â—a They heâ—â—e the good Angels speake much when they come among them and all thaâ— also they cannot but beleeue to be true For they know that the holy Angels are established in the state of grace Angeli 〈◊〉 sun◠〈…〉 grà tiâ— and so cannot fall by lying and that they were euen from the beginning supported of the holy Ghost ne à veritat◠〈…〉 that their will should neuer decline from the â—ruth Againe they hâ—are much spoken from the 〈◊〉 of God and all that also they 〈◊〉 but beleeue to â—e true For they know that the 〈◊〉 of God is 〈◊〉 veritatis the word of 〈◊〉 〈…〉 God is the teacher of truth and â—hereis 〈…〉 because the Deuills haue beheld in the doing therefore they cannot but beleeue them to be true in the relating The Deuills therefore doe most certainely beleeue 3. From seeing much and hearing much and obseruing much ariseth their abundant and in a manner their inâ—inite knowledge And that not onely about all kind of creatures and secrets of nature but also concerning God himselfe and his diuine mysteries For first They know there is a God Daeâ—oâ—es Deum Pagani credunt Deuils and Infidels acknowledge so much 2. They know there is but one God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One God of himselfe One God in all 3. They know this God to be such a one as he is for they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most high or almightie God 4. They know that in this one God there are three distinct persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. They knowe Christ Iesus I know 6. They know Christ to be the Sonne of God 7. Yea to be God himselfe O lignâ—â—m fâ—â—lix in quo Deus ipse pependiâ— A verse ascribed to one of the Sybills by the Genâ—iles of whom S. Augustine said they were prophetâ—â— non â—psius none of Gods Prophets 8. They know the Scriptures for they alleadge them to Christ and Anthonie the Eremite often heard them sing impuro oâ—e sacrae scriptuâ—aâ— rum eloquiae meditari and with their vâ—cleane mouthes talke and conferre of the holy Scriptureâ— 9. They know the Gospell and the nature thereof for they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way to saluation 10. They know many things to come either as they are reuealed vnto them of God or as they foresee the effects in their causes For they foretold the death of Saul and the ouerthrow of the Idols temples in Egypt and Alexandria 11. Yea many times they discerne the secret motions thoughts and affections in the heart ex signis in corpore illos sequentibus so farre as they make impressions in the bodie and bewraied by â—he passions thereof And therefore of their abundant knowledge is it that they take this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is full of skill full of learning full of knowledge Now then the Deuills knowing so much of God of Christ of the Scriptures of the Gospel of things preâ—ent of things passed of things to come of open actions of priuate thoughts and so forth how can it be but they must also beleeue exceeding much For Fides est cognitio eademque certiâ—â—ima faith is knowledge and a most certaine kind of knowledge yea and that euen in the iudgement of the great Schoolman in quantum intellectuâ— determinatur per fidem ad aliquod cognoscibile Therefore Peter Martyr expoundeth these words of S. Iames of the Deuills knowledge Credere posuit prâ—â—â—sse The deuills beleeue that is the deuills doe know that there is one God c. But the Conclusion is if beleeuing â—e here put for knowing yea if beleefâ— it selfe be knowledge and then the deuills know so much as hath beene before declared it must needs be out of question vnto vs that S. Iames speaketh truly The Deuills 〈◊〉 〈◊〉 the Doctrine is cleere descend 〈◊〉 to Vse â—nd Application Now the vser of this Doctrine are manifold 1. S. Iames here in the word of an Apostle affirmeth plainly and directly that The deuills beleeue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is sufficien◠〈…〉 needlesse and friuolous for Schoolâ—â—â—â— so long after to enquire vtrâ—â—s in 〈◊〉 â—it fides whither the Deuills haue faith or no And yet a thousand and a thousand such Questions they mooue of which a man may say with the Disciples in the Gospel Ad quid haeâ—perdiâ—io To what ende serueth such waâ—t of time and labour A right learned graue and godly Diuine and a man of famous memorie gaue this censure of them in my hearing He saide they had plus argutiarum quà m doctrinae plus doctrinae quà m vsus a goodly kind of learning forsooth that whetteth the wit with quaint deuises and filleth the head with nice distinctions with which when a man hath stuffed his note books they are like the Staphylodendron that Plinie writeth of whose wood is faire and white like the maple whose leaues are broad and beutifull whose fruit is coddes with nuâ—ts sweet as the filberd and yet Dodoneus saith of it that it is good for nothing I would therefore intreat and perswade all young Diuines to beginne their race with trauersing the worthie writings of Luther Melancthon Calvin Beza Zanchius Musculus and the like bookes some thirtie or fourtie yeares agoe in the onely request and of them to take their chiefe repast vsing only the other like sweet meats after a feast rather to close the stomacke and to delight with varietie then to satisfie the appetite or to support nature For my part I refuse not wholly to vse them as will appeare by this Treatise but in many cases as namely in this of the Deuills beleeuing I hold both their Obiections and Solutions so needeles and friuolous as I doe not vouchsafe them so much as a bare relation This may suffice the bodie of this Auditorie that the Apostle here affirmeth and reason from the Scriptures confirmeth the same that there is faith and beleefe euen in the Deuills Secondly this sheweth that the very Deuils of hell haue some thing in them that is good For they beleeue Now true and right beleefe is of it selfe the good gift of God Indeed the Deuills as bad as they are haue in them many good parts For 1. their naturall substance is good it is the creature of God and all that God made was exceeding good 2. Their naturall qualities are good their knowledge their vnderstanding their wisedome their immortalitie their inuisibilitie their agilitie and the like are all good properties in themselues 3. They often speake that which is good As when they professed Christ to be the Sonne of God and Paul and Barnabas to be the seruants of God For all truth hath correspondencie to God the fountaine
and rule of truth 4. Many times they doe that which is good in it selfe As when by Coniurers they fetch home stolne goods to the right owners or by Witches doe cure and heale desperate diseases My selfe did once know an aged and impotent woman so silly as she was not able to giue any reasonable account of her faith and therefore no likelihood that she should be indued with a miraculous faith who notwithstanding only with a cleane linnen cloath and a short praier in the forme of a â—iming spell by blessing the sore part cured manifold diseases creeples lazers vlcers fistulaes nuâ—â—es lameneâ— and what not The whole countrie sought to her as a pettie God but I verily beleeue that though the cures were temporarily good to those that enioyed theÌ„ yet they were all wrought by the power of the Deuill Neither may that seeme strange to any that readeth in the Scriptures that Pharaoâ—s Inchanters imitated Moses that wicked men doe many great workes that Heretiques to confirme their doctrine haue raised the dead healed the sicke foretold things to come that men by inchantments haue cast out deuils yea that vnbeleeuing Iewes by calling vpon the name of our Lord haue chaâ—ed away Deuils that the second beast which came out of the earth the liuely image of Papacie did great wonders so that hee made fire to come downe from heauen and a thousand such instances in diuine and humane Writers But to returne to my purpose Among other good parts in the Deuils this their beleefe is good For faith in the wicked donum Dei dici potest saith the great Master of the Sentences And Bellarmine himselfe confesseth that both the faith of the wicked and of the Deuils est recta vera fides exparte obiecti â—s true and right faith in respect of the obiect which it apprehendeth Yea S. Augustine comparing Peters confession in the 16. of Matthew Thou art the Christ the Sonne of the liuing God with the confession of the Deuill in the 1. of Marke I know thee what thou art euen that holy one of God saith that though Peter was commended and the Deuil cast out speaking the same thing and so the same confession was beneficiall to the one and destruction to the other In vtrisque tamen non falsa sed vera non neganda sed agnoseendâ—â— non detestanda sed approbandâ— est that is yet in both of them it was not false but true not to be denied but to be acknowledged not to be detested but approoued Yea and lastly the very drift of S. Iames in this place implieth that the faith in the Deuills is good and right and true For hee will prooue that an imaginarie titularie and pretensed faith cannot saue by an argument à maiori for so much as there is some kind of faith which is true and right in it selfe and yet that will not bring to saluation which he instanceth presently by that faith which is in the Deuills as hath beene before declared Now that we may applie all this to our vse As it is with the Deuils so is it in this case with all Deuillish men No man so wicked nor so very a Deuil incarnate but that besides the common gifts of nature as strength shape limmes sence reason and such like which all are good parts in themselues hee hath also many times speciales dei gratias as M. Caâ—vin daâ—eth to call them some speciall graces of God quas variè adcertum modum prophanis alioqui hominibus dispeâ—sat which in diuerse sorts and certaine measure hee dispenseth to men otherwise meerely prophane and voide of all goodnes and religion As for example Esau had a certaine extraordinarie cunning and dexteritie in his game Balaam had a mightie gift of prophecie Saul had another heart giuen him fit for gouernment and to goe in and out wisely and couragiously before the people Achitâ—phel counsellâ— as an Oracle in his time Iudas had power to preach and to doe miracles And yet Esau was a prophane person Balaam loued the wages of iniquitie Saul was depriued of the spirit of God Achitophel hanged himselfe And Iudas was a Deuil Baptisme saith S. Augustine is the gift of God But habent illam boni mali Euill men are baptised also for so was Simon Magus Prophecie is a gift of the Spirit yet Prophetaâ—â—t Saul iniquâ—s saith S. Augustine in the same place Saul also was among the Prophets At length hee addeth Numquid dicuntur credere soli boni And as touching faith Are only good said in the Scriptures to beleeue demones credunt contrâ—miscuâ—t No wicked men are said to beleeue also yea The deuils beleeue and tremble So farre S. Augustine Now to come home to our selues Hee that will cast his eies vp and downe in the world shall he not see a good Statesman and yet a meere Atheist A deepe Diuine and worldly minded An expert Lawyer and yet a corrupt Iudge An experienced Phisitian and yet a daily Tobacconist A faire Marchant and yet a very merchant A Beleeuer and yet a deuill Chrysostome in one of his Sermons which he intituleth in the commendation of Dauids Psalmes hath this notable but fearefull speeck Qui volens delinquit vel spontè furit daemon est Hee that willingly sinneth that is to say with greedinesse for I dare not vnderstand him of euery voluntarie trespasse and furiously rushâ—â—h into it like a bard â—orse into the battaile he is no better then a deuill in the shape of a man or no better then a man in the nature of a Deuil A terrible censure giuen vpon all our carnall Libertiâ—es Atheists blasphemers common drunkards daily whoremasters continuall â—surers and oppressors and their like which were created to the image of God but liue in the likenes of the Deuill which professe to beleeue as the righteous but goe no further then the wicked good parts they may haue so hath the Deuill yet good men they are not nor in more assurance of saluation then are the damned deuils of hell And all this must teach vs not to content our selues with ordinarie gifts of nature which are common with vs to the deuills no nor with some extraordinarie grace by which euen wicked men are sometimes fitted to particular workes or speciall callings But let vs labour to turne truly vnto God by repentance which the deuills can not doe to be engrafted into Christ by faith which the deuils cannot be and to possesse the spirit of sanctification which the deuils cannot haue So shall we resemble the blessed Angels in goodnes and be partakers of their glorie in the heauens 3. The Deuils beleeue What that there is one God So S. Iames saith in this place and much more they beleeue as hath beene before declared A notable Item for Atheists which neither beleeue there is a God
doe beleeue as is the faith of the Elect. For as they are compelled to beleeue euidentia signorum by the euidence of things so are we compelled to beleeue euidentiâ Spiritus by the euidence of the Spirit the holy Ghost vrging pressing opening and altering our vnbeleeuing heart and drawing vs euen against nature as it were against the haire to the obedience of faith yea no man can obey the Spirit herein but he offereth violence as it were to himselfe and to his owne carnall and vnbeleeuing soule On the other side when they or we doe come to beleeue whither they by sence or we by instinct certainely the faith it selfe must needes be voluntarie For Fides in potestate est saith S. Augustine Faith when we haue it is a thing in our power Cum vult quisque credit qui credit volens credit Euery man beleeueth when hee willeth to beleeue and not before and he that beleeueth beleeueth willingly the finger of God altering our vnwillingnes thereunto The same S. Augustine saith in another place that faith consisteth in voluntate credentium in the will of the beleeuers And rightly for no man howsoeuer induced to beleeue beleeueth when he doth beleeue against his will â—â—des est voluntaria certitudo absentium saith that same Destructorium vitiorum which is ascribed to our learned countriman Alexander Alensis Faith is a voluntarie certentie or a certentie consisting in the will This without all question is true among men how the Deuills should beleeue against their will though it be against their liking my reason doth not conceiue But of these false distinctions and differences betweene the faith of the Deuills and the faith of the Elect inough if not too much Yet yee know that error must be remooued out of the way if we will make cleere passage for truth as weeds must be pulled vp that the corne may growful Omnis error in vitio est saith Nazianzene Euery error is a fault and so would be corrected Now come we to describe the true differences of these two faiths and so in a few words lightsomely to open all that Saint Iames speaketh in this Chapter of a dead faith without workes which can not saue a man and yet no whit therein crossing S. Paul who in his two worthie Epistles to the Romanes and Galathians teacheth and prooueth that Only faith sufficeth to saluation Thus therfore I proceed The Faith of the Elect apprehendeth as many other things so namely and particularly The mercie and loue of God the Father per Deum mediatorem by Christ the Mediator Finding and feeling that God loueth him he in naturall affection turneth to God to loue him againe For gratia gratiam parit Louing God againe he laboureth to serue and honour that God who hath loued him first and that by doing his will and commandements Hereof he bringeth forth good works to the glorie of God and the benefit of his Church And thus faith worketh by loue that is of loue it is fruitfull in good works Quantum credimus tantum amamus quantum amamus tantum de spe praesumimus Quisque enim fidelis tantum credit quantum sperat amat tantum operatur quantum credit sperat amat And this is that which we call fides viua a liuing or a liuely faith because it sheweth the power and life of it selfe by operation as a tree sheweth it selfe to liue by the leaues blossomes and fruit which it bringeth forth And of this faith is all S. Pauls treatie when he maketh it the hand or instrument of our Saluation On the otherside the faith of deuills apprehendeth many things as hath beene before declared but among all it apprehendeth not nor can apprehend no mercie fauour loue or pardon from God as from a Father but all Iustice and seueritie as from an angrie and offended iudge Not beleeuing that God loueth them they haue no inclination to loue God againe Louing him not they haue no care to honour him not seeking his honour they are not carefull to please him by performing any dutie to him or his people And this is that same fides mortua of which S. Iames intreateth in this chapter and is so called because it bringeth forth no more fruit then a dead blocke or rotten tree nor will it saue a man no more then it will the deuills Of whome the Apostle notwithstanding all that their faith professeth here that they tremble in the presence of God This I take to be the true naturall and essentiall difference betweene the faith of the Deuills and the faith of the Saints And here now my shippe must passe between two dangerous rocks the bodies whereof though they be cliuen asunder yet the feete and foundation ioyne both together The good breath of the Spirit of God blow vpon my sailes and the holy wisdome of God set steersman at my helme that I may discouer both and auoid both and saile euen betweene both and so arriue happily in the hauen of truth with the safetie of my selfe and of my hearers There are at this day two dangerous opinions about our Sauing faith The one is the doctrine of our English Libertines which of my knowledge are neither few in number nor small in account And these men doe not onely professe themselues but also teach to others that to beleeue the starie of Christ and what the Scripture hath written of Christ is all-sufficient to Saluation God they say requireth no further faith at our hands And these I call my bare Historians The other is the doctrine of them of the Church of Rome who seclude confidence in the mercie of God from the nature of Iustifying faith Lindane saith Fides illa quâ quis firmiter credit ceriò statuit propter Christum sibi remissa peccata seque possessurum vitam aternam non fides est sed temeritas That saith by which a man assuredly beleeueth certainly concludeth that his sinnes are forgiuen for Christs sake and that he shall inherit euerlasting life is indeede not faith but rashnes Bellarmine whose very name breatheth out nothing but wrath can not abide in this caâ—e to heare of mereie He hath many chapters to prooue by the Scriptures by the tradition of the Church by reason c. that Iustifying faith hath not for his obiect the speciall mercie of God yea and he saith plainly that The Catholiques doe affirme certam promissionem specialis misericordiae non tam ad fidem quam ad praesumptionem pertinere that a certaine promise of speciall mercie belongeth not so much to faith as to presumption Thus for a Christian to professe by faith assurance of his owne saluation is among our Pseudo-Catholiques no better then headie rashnes and haughtie presumption As for that same priuate Couent as the French Kings Ambassador called it openly of the Patres Minores in the Councel of Trent which the
Preachers of the Augustine confession rightly tearmed stercus Romani Pontificis the very base excrements of the Bishop of Rome they haue with their deepe wisdome wholly missed the cushion and little hath their Anathema maranatha hurt vs or our Churches as they intended in the chiefe point of controuersie now in hand For when they determine thus Si qui dixerit fidem iustificantem nihil aliud esse quà m fiduciam diuinae misericordiae peccata remittentis propter Christum vel eam fiduciam solam esse qua iustificamur anathema fit That is If any man shall say that iustifying faith is nothing els but a confidence in the mercie of God forgiuing sinnes for Christs sake or that this confidence or assurance is alone that faith by which we are iustified let him be accursed In this determination I say they hit not the bird in the eye nor crosse not the Doctrine taught by the Protestants We are not in the heresie of Apelles which saide a man might hold what faith he would otherwise eos enim qui in Christum crucifixum spem coniecissent saluos fore c. so as they reposed their hope in Christ crucified for then they should be saued We doe not say as they suppose that a iustifying faith is nothing els but an assurance of mercie or that this assurance alone ioyned with nothing els doth iustifie No we say that Obiectum fidei adaequatum The generall obiect of faith which is as large as the extent of faith it selfe est omne verbum Dei in genere is vniuersally the whole word of God We say that it is officium fidei veritati Dei subscribere quoties quicquid quocunque modo loquitur to subscribe to all the truth of God how often soeuer whatsoeuer and in what manner soeuer he deliuer it But we say that proprium principale primum proximum obiectum fidei iustificantis the proper and principall the chiefe and neerest obiect of iustifying faith is among all other things which it apprehendeth Christ crucified with all his benefits as he is offered vnto vs in the Word and Sacraments and in Christ and through Christ the mercie of God the Father We say further for the opening of this matter that whereas there are tres partes fidei as Musculus calleth them three parts or three degrees or three saculties or three acts of a true faith Credere Deum Deo In Deum The one to beleeue there is a God the second to beleeue all that God saith to be true the third to beleeue in God with confidence this same tertius fidei gradus to trust in God with confidence of mercie doth ex duobus prioribus emergere arise from the two former and as Chemnitius speaketh praesuppâ—nit includit presupposeth and includeth the former For no man can by faith assure himselfe of the mercie of God who doth not first beleeue that there is a God and that all is true which proceedeth from him Therefore doe not we imagine such a iustifying faith as beleeueth nothing but mercie to himselfe or that beleefe of mercie alone that is ioyned with no beleefe els is sufficient to iustification But we say that a Iustifying faith hath for his Obiect all that God would haue to be beleeued and among all other things principally the mercie of God I make this plaine by a similitude The vegetatiue soule is the soule of plants and is a true soule in his kind though it hath neither sense nor reason The sensitiue soule is the soule of beasts and soules and fishes it is a distinct kind of soule by it selfe including vegetation but void of reason The reasonable soule is the soule of men is a distinct kind of soule by it selfe yet such a one as includeth both vegetation and sense Applie this to the three kinds or degrees of faith Credere Deum to beleeue there is a God is the faith of Infidels and Pagans and is a true faith though it neither beleeue the Word of God nor mercie from God Credere Deo that is to beleeue all that God saith to be true is the faith of Deuills and Reprobates and includeth in it the faith of Infidels and is a true faith in the kind though it apprehend no mercie Credere iâ— Deum that is by faith to relie vpon the mercie of God is the faith of the Elect and comprehendeth both the faith of the Infidels and the faith of the deuills and is a distinct kind of faith in it selfe And this compleat faith consisting of all these three we Protestants say to be that onely faith that iustifieth in the presence of God Against therefore both Historians and Papists I make these foure conclusions 1. True Christian sauing faith doth not onely beleeue God and Christ the word of God and the Word of Christ the storie of God and the storie of Christ but also it doth beleeue and apprehend the mercie of this God per deâ—mmediatorem by Christ the Mediator 2. True Christian sauing faith differeth from the faith of the Deuills only in this and the consequences thereof that the Elect apprehend the mercie of God to them in Christ which the Deuills can not doe 3. To beleeue only the Word of God and the Storie of Christ is to beleeue no more then the Deuills 4. To beleeue all that the Deuills doe beleeue and not by faith to applie the mercie of God to thy selfe in Christ will â—o more keepe thy soule conscience from despaire then it doth the Deuills from trembling of which S. Iames saith here that though they beleeue yet they tremble Now that the word of God is cleare in this case and that God requireth in the Scriptures not only the faith of the storie but also by faith an application of mercie to a mans owne soule I will make manifest vnto you by foure principall arguments whereof The first shall be drawn from the doctrin of the Gospell which is the foundation of truth and is called in the Scriptures verbum fidei the word of faith The second from the Sacraments annexed to this Doctrine which are called sigilla fidei the seales of faith The third from the forme of our Creed which is regula fidei the rule of faith The fourth from the definition or description of faith laid out Heb. 11. 1. Of which their owne canonized Schooleman who is among them as an other Oracle of Delphos saith that though some affirme that it is no perfect definition because it sheweth not the quidditie or essence thereof as the Philosopher speaketh yet if a man rightly consider of it Omnia ex quibus fides potest definiri in praedicta definitione tanguntur licet verba non ordinentur sub forma definitionis that is All things required to the definition of faith are touched therein though the words be not placed in a logicall forme of a definition Therefore that
in Christ and said Lâ—e here is water c. Now it hath been shewed before that Crederâ— in Christum to beleeue in Christ is a great deale more then to professe him to be the Sonne of God Therefore that example carrieth no weight of argument I am putting now my shippe into the hauen onely this I must adde that after this confirmation of the truth and confutation of falsehood this doctrine of faith apprehending and applying the mercie of God would be seriously and effectually driuen home by Exhortation to the hearts and consciences of the hearers The Papists would be adiured by the high and sauing name of the Lord Iesus no longer to feede themselues and the people with the courser morsels of faith alone neglecting that which is the flower and marrowe of faith and which while they neglect they omit the very life and substance of the whole Gospel Our Historians would be exhorted not to deceiue themselues with a broader nigher and easier way to heauen then God himselfe hath chalked out least they fall into that which leadeth to destruction And lastly all wee present should be carefully admonished to vse all holy meanes by which this sauing and iustifying faith might be kindled increased and continued in our hearts Therefore had wee neede diligently and conscionably to read the Scriptures to heare the word preached to frequent the Sacraments yea we had need to pray much to God to meditate much with our selues to conferre much with others for the strengthening of our consciences in the same But this place beeing by vse almost wholly appropriated vnto Doctrine hardly admitteth any length of Exhortation This therefore onely I will adde I preach these things to you not as if I had alreadie attained to them or were alreadie perfect my selfe well see and know my weakenesse therein But I say on still with the Apostle I followe if that I may comprehend that for whose sake also I am comprehended of Christ Iesus Which that I may attaine vnto I desire all that either heard my Sermon or â—ead this discourse to helpe mee with their praiers And that you may apprehend the like my prayers shall be for you all to God the father in the mediation of Iesus Christ. Amen Bernard serm 61 in Cantica Meritum meum miseratio Domini M. M. FINIS a Iustin. Mart. qu. resp 119. b â— Cor. 12. 9. c Calv. Com. in 2. Cor. 12 9. d Gen. 49. e Psal. 6. 51. alibi f Act. 16. â—4 25. g Ambr Oshe lib. 1. h 2. Cor. 1â— 10. i 〈…〉 4. k Rom â— 23. l 〈…〉 m 〈◊〉 in Gen. 2. 17. n Hugo de 〈◊〉 lib. â— o 1. Pet. 4 12. p Psal. 59. 1. q Psal. 66. 12. r Psal. 119. 71. s 〈…〉 t Plin. l. 11. c. 36. u lib. 10. c 67. x Daâ— 3. 25. y Heb. 11. 34. z Exod. 1. â— a Deut. 4. â—0 b Rom. 5. 3. 4. c Pliâ— l. 5. c. 16. d lib. 6. c. 17. e lib. 31. c. 1. f 2. Cor. 4. 8. g Psal. 37. 24. h Matth. 3. 11. i Ioh. 3. 5. D. Gardener k â— Chr. 15. 2. l Plutere de gerendâ— m 〈…〉 n P. R. o Hier. in let l 4. ad c. 22. p In Scorpiaco q Sen. Proverb r Laeâ—â— in vitâ— Anachars s Naz cyg 〈◊〉 indefiniâ— t 〈…〉 2 Epicurium u Bernard ser. 39. in Caâ—tica x Cie de or at 3. y Plutarch de Socratis Genio Et de placitis Philosop l. 4. cap. 1â— z Aug. â—om 2. epist. 27. Platâ— a Ad Diâ—nis b D. â—rante c Pro. M. Caelio d De serm Domin in monte lib. 1. Prolegomeâ—â— The inscription a 2. Cor. 3. â— b P. Berchorius in dictionario c August in Psal. 90. conâ— â— d Iam. 1. 1. e Tertull de Triâ—it Chrysost in eredo in deum c. Athan in symb f August contr Câ—escon grammat lib. 1. cap. 9. g Grâ—â— scholiast Occuâ—en h Test. Rhem. in 〈◊〉 epist. lacoâ—i i Gen. 〈◊〉 36. k Ambros. com in Rom. 1. l Cyril in Esa. 49. m Aretius in arg in Epist. Iac. n In Epist. Iac. o Lyra. in epist. Iacobi p Euseb. hist l. 2. cap. 1. ex Clement lib 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Euseb. hist. 2. cap. 11. Niceph. l. 2. c. 38. Erasmus Gualter Test. Rhem. r Piscator s Mat. 10. 3. t Hemingiâ—s Arcrius Piscaâ— u Act 12. 2. x Mat. 17. 1. The Authoritie y Euseb hist. lib. 6 cap. 19. z Hist. l. 2. c. 12. lib. 3. c. 19. a In Catalog Script b Lib. â— cap 38. cap. 46. c De sacra scriptura thes 5 d De doct christ lib. â— c. 8. e Exposiâ— an symbol f De scripturâ— libeâ—s genninis g Art 6. h Art 37. i Rat 1. k Epitom cont l De saer scripturae cont 1. qu. 1. Art 16. The Occasion m Test. Rhem. arg in epist lae n Fulke Ibid. o De fide operibus p Hemin gius q Iam. 1. 2. Iam. 5. 9. r Aretius s 2. Tim. 3. 5. t Apoc. 3. 1. The state u Athan. x Iam 2. 14. 15. 16. 17. 18. 19. 1. Subiectum y Apol. c. 32. z De liberis educ a Socrates hist. Eccles. l. 3. c. 19. b Acts. 17. 18. d L. Viâ—es in August de ciâ— Deâ— l. 9. c. 19. e De 〈◊〉 dei lib. 9. c. 19. f 〈◊〉 1. 48. g Apol. cap. 〈◊〉 h Aug. vbi supr i Ioâ— â— 44. k Iadâ— 6. l Cyprian de habitu virgin 2. Praediâ—atum m 2. Tim. 1. 12. n Phocilides o Ioh. 2. 24. p Arist. analyt prior l. 2. q Rom. 10 â— r Gal. 3. 6. s 1. 〈…〉 t lib. 〈◊〉 â—n Luk. â— u Ephes. 2. 〈◊〉 Eph. 6. 12. x Iob 17. 1. Pet. 5. 8. y Aug. de diuinat daem cap. 3. z Apol. c. 2â— a 〈◊〉 Iohan. 14. b Muscul. â—oe coâ—â—de fide c Ioâ— 1. â— d Titâ—â— e Psal. 12. 6. f Isidor de sâ—m boâ— l. 1. c. 1â— g August de 〈…〉 c. 9. h 2. Tim. 2. 15. i Teâ—tul de spectacâ—l k August de 〈…〉 viâ— cap. 37. l Orpheus apud Iust. Mart. cohort ad Graec. m Mar. â— 7. Act. 16 17. n Seraplâ—â—d Thulem Selâ—eâ—cer lib. â— o Act. 19. 14. p Matâ— 8. â—â— q 〈…〉 r Expoâ— in Rom s Mat. 4. 7. t Athan in viâ—â— Aâ—ton u Act. 1â— 7. x 1. Sam. â—8 17. y Aug. de diuin dâ—em c. 1. Aug. de 〈◊〉 Dâ—â— l 8. c 23. z Th. Aqâ—in qâ— obscurioâ—e dâ— dâ—â—non qu. 16. art 8. a Plato in â—rat Lactan. l. â— August de eiv dei l. 9. â— 20. Martian capel Chalcidius in Trinaeum Platonis c. b Zaâ—ch de nat dei l. 3. c. 2. quest 1. c Th. Aq. 〈◊〉 par 1. q. 12. aâ— 13 d Pet. Mart. in Rom 〈…〉 deo e Th. Aq. secun secund q. 5. 〈◊〉 f Mat. â—6 8. o D. Whiâ—aâ—ers p Plin 〈◊〉 lib. 16.