The Christians Bulwark, Chapter 12

The Christians Bulwark · Chapter 12

p. 170CHAP. XII. Wherein Romane-Catholicke Doctrine, concerning the kinde of iustifying Faith, is confuted, and the Catholicke Doctrine confirmed: also of Faiths obiect, and subiect.

FIrst, whereas they allow no Faith in Scripture, but one, which they ground vponupon that of the Apostle, Ephes. 4. 5. One Faith; it is euident they build vponupon a wrong ground. That there is but one Faith, in the Apostles sense, it is true; that is, but one sauing and iustifying Faith: but that this faith is that, which the Romane Catholicks only allow of, is vtterly false and fabulous. And yet they cal this the iustifying faith, which Vega describeth thus: Fides cui sacrae literae nostram tribuunt Vega de iustif. grat. &c. q. 1 propos. 5.iustificationem, &c. That Faith, to which the holy Scriptures attribute our iustification, is for the most part, and specially, the Faith of the only Mediator betweene vsus and God: or, to speake more plainely, it is the Faith of Iesus Christ; to wit, a credulity, or perswasion, whereby we certainly and vndoubtedly beleeue, that we may possibly be saued by him alone; and also other things, which are deliuered eyther by himself, or by his Church, or by his Apostles, which we are to beleeue concerning his life, death, resurrection, glory, and dignity, and grace. Note here the nature of the Pontifician Faith: They call it the Faith of the only Mediatour, between vsus and God. This is well said; but it is with limitation; it is but vt plurimum, for the most part. Therefore this is not the true Catholicke faith, as we shall see anone. Then they call this Faith a credulity or perswasion, wherby we certainly and vndoubtedly beleeue.This beeing that faith which some n…uelists call Euangelicall faith, which they distinguish in kinde from faith in Christ. How! Certainly and vndoubtedly beleeue! This may passe for good Catholike doctrine. But what do we certainly and vndoubtedly beleeue? namely, Per eum vnum nos posse saluari, That we may possibly be saued by him alone. So they place their faith in a possibility of saluation by Christ. But is this all? No: this faith hath for its full and adaequate obiect, as the entire rule of it, whatsoeuer is reuealed, or deliuered by writing, p. 171or tradition, either by Christ himselfe, or by his Church, or by his Apostles. So that this faith must bee regulated as well by that which the Church saith (and what he meaneth by the Church, we all know) as what Christ and his Apostles hauehave said; as well by traditions, Romes vnwritten word, as by the written Word of God. Nay, the Councell of Trent goes farther, making the maine rule of faith to be that sense and meaning, which the Church (alwayes vnderstand of Rome) hath or shall set downe, concerning all things written and vnwritten. And this is the Romane-Catholike faith.

Now if this faith of theirs bee the iustifying faith, how comes it to passe, that they that hauehave this faith, are not iustified by it? And if men hauing this faith, may notwithstanding be damned, and carry it with them to hell, how is it a iustifying faith? But with Romes good will, we must not touch vponupon particulars. Suffice it, there is one faith, and this is the Catholicke faith of Romane-Catholicke beleeuers.

There is but one faith, say they, whether it be formed or vnformed, which they take from the Scoria of the Schooles forge: For Aquinas saith, that faith formed or vnformed, is one and the same in kinde, and in number, as the Logicke terme is. Indeede Aquinas might speake his pleasure of faithAqu 2. 2. qu. 4. 4. & qu. 19. 5. 1. The vanity of the distinction of faith formed and vnformed. formed and vnformed▪ as being the first Forger of the forme of faith. Whereas if this Scoria be but cast into the Test, it will presently fume into the ayre. For, according to Philosophy (Aquinas his profest and pretended proper element) a thing without forme, is non ens: if it be Tohu, it is Bohu too, Gen. 1. 2. For the forme giues the being to the thing. Now the faith of Deuils, and of the wicked, wanting a forme, as Pontificians say, is no faith at all. But the faith of Deuils is not no faith; a faith it is, therefore a forme it must hauehave. What forme? Indeede, as Scaliger saith, the formes of things are hard to be found out: But eueryevery thing that hath but a name, must hauehave a forme, that giues the being. Now that the faith of Deuils hath a forme proper vntounto it, is manifest, because it hath a speciall act and motion in beleeuing, which springeth from the proper forme of it. The act of the Deuils faith is to p. 172beleeue that God is, and that he is true in his word, and iust in his iudgements; so, as it maketh the Deuill to tremble withall. If therefore the Deuils faith hath a speciall forme, to giuegive being vntounto it, then this forme puts a specificall difference betweene the Deuils faith and the Saints faith▪ For eueryevery thing is differenced in kinde from another, by its proper forme. As therefore the Saints faith hath a speciall forme, to difference it from the faith of Deuils; so the Deuils faith hath a proper forme, to difference it specifically from the faith of Saints: as the beasts soule is by the forme of it, differenced from a mans soule. And the forme makes the maine difference. But this by the way, to shew how these Philosophicall Doctors defile their owne nest. To proceed.

That there is but one faith whereby we are saued, all Catholike Diuines hauehave euer taught: but that the liuing faith, which they call formed, and the dead faith, which they say is vnformed, should be all one faith in kinde, this is a mysterie neuer known, nor I suppose, euer so much as dreamt of by any of the ancient Catholick Doctors of the Church. Leo, sirnamed the Great, who was Bishop of Rome about the yeare ofLeo serm. 14. in Natiuit. Christ, 440. while as yet the faith of that Church was truely Catholike; he saith: Vna fides iustificat vniuersorum temporum Sanctos: & ad eandem spem fidelium pertinet, quicquid per Mediatorem Dei & hominum, lesum Christum, vel nos confitemur factum, vel Patres nostri adorauere faciendum. A sentence worthy to be written in golden letters. One faith (saith he) doth iustifie the Saints of all times: and it appertaines to the same hope of the faithfull, whatsoeuer eyther we confesse already done, or our Fathers adored should be done by the Mediator of God and men, Iesus Christ. Note here, this good old Bishop of Rome acknowledgeth one faith. What faith? A iustifying faith. What? A faith common to reprobates? No: such as iustifieth the Saints. What Saints? Those of the Popes Canonizing? No: The Saints of all times; such as were long before the new order of Saints instituted by the Pope, long after St. Leo. Such Saints as are not mentioned in the Popes Calender: namely, all those Saints of the old Testament, p. 173whereof the Popes Rubricke hath none. As the same Leo saith: Omnes Sancti, qui Saluatoris nostri tempora praecesserunt, Leo ibid. serm▪ 10.per hanc fidem iustificati, expectantes vniuersalom credentium redemptionem in semine Abrahae: All the Saints, who liued before the times of our Sauiour, are iustified by this faith, expecting the vniuersall redemption of beleeuers in the seed of Abraham. And in his fourth Sermon vponupon the Epiphany: Hoc est, quod iustificat impios, hoc est, quod ex peccatoribus facit Sanctos, si in vno, eodem que Domino nostro Iesu Christo, & vera Deitas, & vera credatur humanitas: This is that which iustifieth the vngodly, that is, of sinners maketh Saints, if in one, and the same our Lord Iesus Christ, both the true Deity, and the true humanity be beleeued. Hee putteth this particle of beleeuing the truth of Christs two natures in one person, as pointing at the Heresies of Nestorius and Eutyches, which in his time were very hot, and tended to ouerthrow the truth of his two distinct natures in the vnity of his person. This I note by the way, left the Pontificians should say, that this good Leo meant onelyonly a generall faith concerning Christ. But we see the Catholicke doctrine of those purer and more virgin times of the Church, was, that there was but one iustifying faith, and this not common to good and euill, elect and reprobate, promiscuously; but such as did truely iustifie the wicked, and of sinners make Saints. So that whosoeuer had this faith, were effectually iustified, and, without the helpe of the Popes Calendar, made reall, not titular Saints. Augustine also saith: Vna fides est, quae omnes saluos facit, qui ex carnali generatione Aug. de peccat. merit▪ & remis▪ lib. 2▪ cap. 29.in spiritalem renascendo saluantur, terminata in eo, qui venit pro nobis iudicart & mori: It is one faith that saueth all, which of carnall generation, being spiritually regenerate, are saued; their faith being bounded in him, that came to bee iudged, and to dye for vsus, the Iudge of quicke and dead. And againe; Ea fides iustos sanauit antiquos, quae sanat & nos (id est) Aug. de nat. & grat. lib. contra Pelag cap 44.Mediatoris Dei & hominum, &c. That faith healed the righteous of old, which healeth also vsus (to wit) the faith of the Mediator of God and men, &c. So that there is but one sauing and saluing faith of all the regenerate. And this is according p. 174to the expresse doctrine of the holy Scriptures, which put an vnreconcilable opposition betweene a dead Faith and a liuing Faith; betweene that Faith which is common with the Deuils and Reprobates, and that which is proper and peculiar to the elect Saints. Hence it is, that the Scripture cals that Faith, whereby we are iustified, a holy Faith: yea, a most holy Faith, Iude 20. Also, the Faith giuen to the Saints, Iude 3. It is called also, Fides electorum; the Faith of the elect. Tit. 1. 1. St. Peter cals it a precious Faith. Therefore sauing and iustifying2. Pet. 1. 1.2 Pet 1:1 Faith, being that most holy Faith which is proper to the Saints, and to the Elect, it cannot possibly bee the same with that Faith, which is in the Reprobate and Deuils, but differeth from it both specie & numero; in kinde and number, as the Logicians speake.

This doctrine of iustifying and sauing Faith, peculiar and proper to Gods elect Saints, and not common with any other whatsoeuer, is further confirmed by the Catholicke Doctors of former ages. Gregory sirnamed also the Great, BishopGreg. Moral. lib. 16. cap. 13. of Rome, about the yeare 590. in his Morals speaking of Faith; saith: Electi omnes eum, quem fide cognouerunt, videre quo que per speciem anhelant; cuius amore flagrantes aestuant, quia eius dulcedinis suauitatem iam in ipsa suae fidei certitudine degustant: All the elect (saith hee) doe striue to see him by face, whom they know by faith; with whose louelove being inflamed they boyle, because they now in the very assurance of their faith taste of the delicacy of his sweetnesse. This Bishop of Rome doth denominate and appropriate the Faith, whereby we now know God, and hereafter shall certainely see God face to face, to the Elect onelyonly, and to all the Elect. And in his Homilies vponupon Ezechiel, he saith: Omnes Electi, siue qui in Greg. super Ezech. lib. 2. hom. 17.Iudaea esse potuerunt, siue qui nunc in Ecclesia existunt, in Mediatorem Dei & hominum crediderunt, & credunt, qui praeeunt, & qui sequuntur, Osanna clamant: Osanna autem latina lingua, Saluae nos, dicitur; ab ipso enim salutem & priores quaesierunt, & praesentes quaerunt, & benedictum qui venit in nomine Domini confitentur: quoniam vna spes, vna fides est praecedentium at que sequentium populornm: All the Elect (saith hee) whether those that were in p. 175Iudea, or which now are in the Church, hauehave beleeued, and do beleeue in the Mediator of God and men; which goe before, and which follow after, crying, Osanna. Now Osanna in the Latine tongue is interpreted, Saue vsus: for of him both they that went before hauehave sought, and those that liue now doe seeke, saluation: and confesse him to be blessed, that commeth in the Name of the Lord: because there is one hope, one faith of the People, past, present, and to come. St AugustineAug. contr. duas Epist. Pelag. ad Bonific. l. 3. speaketh to the same purpose, Antiqui omnes iusti, ex fide, qua nos viuimus, vna eadem que vixerunt, Incarnationem, Passionem, Resurrectionem que Christi credentes futuram, quam nos credimus factam: All the ancient iust men, liued by that one and the same faith, by which we liue: beleeuing the Incarnation, Passion, and Resurrection of Christ, which was to come, which we beleeue already fulfilled. What clearer testimony can be desired, to set forth the vnity of that sauing faith, which is common and proper to all the Elect people of God in all ages, in the communion and propriety of which faith, none but the Elect alone hauehave a part.

But the same Gregory saith elsewhere, in the title of oneObiects Greg. dialog. l. 4. c. 2.of his Dialogues, Quod sine fide ne que infidelis viuat: That euen the infidel doth not liue without Faith. But what Faith? himselfe answereth, Habent etiam infideles fidem, sed vtinam in Deum: quam si vti que baberent, infideles non essent: Infidels hauehave faith (saith he) but I would to God it were faith in God: which faith if they had, they should not be infidels. Let me here adde one authority of Fulgentius an African Bishop, who liued betweeneFulgent. de incarnat. & grat. Dom. nostri Iesis Christi. c. 22. the times of these two Bishops of Rome: Virtus est fides, non qualis in Daemonibus inuenitur, sed qualem Deus Sanctis suis donat, quos ex impietate iustificat: Faith is a vertue, not such a faith as is found to be in the Diuels, but such as God giueth to his Saints, whom hee iustifieth from sinne. Therefore faith being a vertue giuen to Gods Saints, whereby they are iustified, how can this Faith bee in the Diuels, or Damned? AndAug. l. 50. homiliarum hom. 17. St. Augustine to the same purpose, speaking of Peters Faith, proper to the Elect, saith, Dic, quae fides? Quae per dilectionem operatur. Hanc daemones non habent fidem, quae per dilectionem operatur, p. 176sed soli serui Dei, soli Sancti Dei, soli fide filij Abrahae, soli filij dilectionis, filij promissionis; ideo est & charitas dicta: Tell me, what faith had Peter? That which worketh by louelove. This faith which worketh by louelove, the Deuils hauehave not, but only Gods seruants, only Gods saints, onelyonly the sonnes of Abraham by faith, onelyonly the sonnes of louelove, the sonnes of the promise; therefore it is called also charity. Note here, how St. Augustine puts a distinct difference, between that kinde of Faith of Gods saints, which is neuer separated from charity, but alwayes working by louelove; and that in the Deuils and damned, which is not capable of charity, no more than the Salamander of heat. Discernenda est ergo fides Daemonum à fide Sanctorum. Plane discernenda Ibid.vigilanter & diligenter: Therfore (saith he) the faith of the Diuels is to be discerned from the faith of the Saints: Yea, it is to be heedfully and carefully discerned.

Yea, the whole current of ancient Fathers tunne mainly to proue, that sauing and iustifying Faith, is a Faith proper to the Elect and Saints of God; and meerely distinct in kind and nature from that faith, which is common with reprobates and deuils. Hence it is, that they giuegive sauing and iustifying Faith such Epithets, and Attributes, as doe distinguish it from the faith, which is in the reprobate and damned. As they call it Sancta, integra, vera, viua, non reproba fides, &c. A holy, intire, true, liuing, not a reprobate faith. Origen saith, Certum est, Origenin Leuit. c. 3. hom. 3.Lev 3quod remissionem peccatorum nullus accipiat, nisi detulerit integram, probam, & sanctam fidem, per quam mercari possit Arietam, cuius natura haec est, vt peccata credentis abstergat: It is certaine, that none can receiue remission of sins, vnlesse he bring an entire, godly, and holy faith, where with he may buy the Ramme, the nature whereof is this, to take away the sins of the beleeuer. And againe, Si fidem obtuleris, tanquam precium (hoc est Siclum sanctum) Christo velut Ariete immaculato in hostiam dato, remissionem accipies peccatorum: If thou shalt offer thy faith, as a price (that is the holy Sicle) hauing Christ as an immaculate Ramme offered vp in sacrifice, thou shalt receiue remission of sinnes. This ancient Doctor of the Church cals faith a price, as Peter cals it a precious faith. Chrysostome vponupon the third2 Pet. 1. 1.2 Pet 1:1 p. 177Chapter to the Romanes, saith, What is the Law of Faith?Chrys. in Rom cap. 3 serm 7. foreign Theoph. in Iohan. cap. 3. S. Basil. dicit, foreign And againe, foreign, &c. Basil. regul contract. definit. 80.Rom 3 To be saued by grace. Hee declareth the power of God, that not only he saueth, but also iustifieth, and glorifieth, without the helpe of any workes, but requiring only faith. If therefore God do saue, and iustifie, and glorifie vsus by faith, without the helpe of any workes concurring in our iustification; then surely wicked and godlesse men, so remaining, whatsoeuer other faith they may hauehave, they hauehave nothing to doe with this iustifying Faith, by which most properly we are called Fideles. Theophylact saith, Qui credit in Filium, non iudicatur. Nunquid si immundam egerit vitam, non iudicatur? Maximè quidem. Non enim verè fideles sunt eiusmodi: Hee that beleeueth in the Son, is not condemned. But if a man leade an impure life, is he not condemned? Yes doubtlesse. For such men are no true beleeuers. St. Basil saith, What is the property of a Christian? Faith working by louelove. The Faith then of a Christian, is not separate from louelove: for it is alwayes operans, working by louelove. And the same Father addeth: What is the property of Faith? A ful perswasion without reasoning, &c. where the same Father sheweth other common properties of faith; as it apprehends the truth of Gods Oracles, and is true it selfe, without adding or detracting. Our Sauiours words in the third of Iohn, v. 16. are very powerfull, God so loued the world, that he gaue his onelyonly begotten Sonne, that whosoeuer beleeueth in him, should not perish, but hauehave euerlasting life. Whence issueth this conclusion, Whosoeuer beleeueth in Iesus Christ, shall neuer perish. But wicked men, by the confession of Pontificians, although they beleeue, do perish. Therefore that faith or beleefe which wicked men hauehave, is not that faith or beleefe in Christ, which will not suffer any man to perish.

St. Augustine to this purpose, vponupon these words, Credo in Deum, &c. saith, Non dicit, Credo Deum, vel credo Deo, quamuis & haec necessaria saluti sint. Aliud est enim credere illi, aliud credere illum, aliud credere in illum. Credere illi, est credere vera esse, quae loquitur: credere illum, credere quia ipse est Deus: credere in illum, diligere illum. Credere vera esse, quae loquitur, multi & malipossunt: credere autem ipsum esse Deum, & Daemones possunt: credere vero p. 178in Deum, soli nouerunt, qui diligunt illum, qui non solum nomine Christiani sunt, sed & factis & vita, quia sine dilectione fides inanis est: cum dilectione fides Christiani, sine dilectione fides Daemonis: I beleeue in God, &c. He saith not, I beleeue that God is, or I beleeue God: although also these are necessarie to saluation. For it is one thing to beleeu him, another to beleeue that he is, and another to beleeue in him. To beleeue him, is to beleeue those things are true which he speaketh: to beleeue that he is, is to beleeue that he is God, or that God is: to be beleeue in him, or into him (as the Scottish Dialect or Phrase doth more liuely expresse it) is to louelove him. To beleeue those things to bee true which he speaketh, euen many wicked men may doe it: and to beleeue that God is, euen the Diuels can also doe it: but to beleeue in God, they only can skill, which doe louelove him, which are Christians not onelyonly in name, but also in their deeds, and life, because faith without louelove is vaine: with louelove the faith of a Christian, without louelove the faith of Diuels. So this holy Father: As elsewhere throughout his workes, he teacheth this as the Catholike doctrin, constantly maintained in the Church of Christ, That sauing and iustifying faith, is a faith meerely distinct and different in kinde and nature from that faith, which is in wicked men, and in Diuels, cleane contrary to the Romane Catholicke doctrine. as the like place we alledged before in the sixt Chapter, out of his 29. Tract vponupon St. Iohn. And it is also vsed by the Glosse vponupon Rom. 4. Vega citeth the place by way of obiection, but leaues it vnanswered, as we hauehave formerly shewed: For indeede it is vnanswerable. And therefore but only in that one place, and that by way of obiection, Vega in all that voluminous Booke of Iustification neuer meddleth with Credere in Christum, keeping him close to his Text, to wit, the Councell of Trent; which in that whole and large Session of Iustification not once mentioneth Credere in Christum, as is aboue noted. As also his fellow-Commenter Soto hath not in all his Commentaries vponupon this same Session of Trent, foreign, not the least mention of Credere in Christum. Let vsus a little take a second suruey of St. Augustines former speech, wherein he plainely setteth down p. 179a three-fold kinde of beleeuing: all which are necessary to saluation, as concurring in eueryevery true beleeuer; yet so, as the two inferiour kindes of beleeuing are common also to the vngodly, and the Diuels themselues; as to beleeue that God is, and that he is true in his Word. But that faith, whereby a man beleeues in God, is the highest kinde of faith, and proper only to those that are saued, and common to none else whatsoeuer. Wee cannot better demonstrate the true difference betweene these three distinct kindes of faith, than by paralleling, or comparing them with those three kindes of soules,A comparison. which the Philosopher setteth downe: the first and lowest kinde of soules, is that which is in plants and trees, called anima vegetatiua, a soule which hath life without sense: the second kind of soules, is that which is in the bruite beast, and is called anima sensitiua, or the sensitie soule, which hath life and sense, but is voyde of reason: the third kinde of soules, which is the highest and noblest, is that which is in man, called anima rationalis, or the reasonable soule, which hath not only life, and sense, but also reason. So there is one kinde of soule in the plant, another in the buite, another in man. And as the sensitiue soule of the beast, which containeth also life in it (which is the soule of the plant) is but one soule, and differeth in species and kinde from the soule that is said to bee in the plant: so the reasonable soule of man, containing in it both life and sense, the one common with the plant, the other common also with the beast, is but one soule, and differeth in specie, or kinde from the two other kinds. So it is in the three kindes of faith, which St. Augustine differenceth in their distinct species, or kindes, by three distinct phrases of speech, Credere Deum: credere Deo: & credere in Deum. Credere Deum, To beleeue that God is, is the lowest kinde of faith, and is in the very Diuels: Credere Deo, or to beleeue God, is the second kinde of faith; containing also, and implying the former, to wit, to beleeue that God is (for a man cannot beleeue God, vnlesse he beleeue that God is:) and this faith is in wicked and godlesse men: But credere in Deum, to beleeue in God, which is the true sauing and iustifying Faith; containing also p. 180and implying in it the other two, of beleeuing God, and beleeuing that God is, is the highest kinde of Faith, and proper onelyonly to the elect Saints, and seruants of God. A… the same Augustine saith: Si creditis in eum, creditis eum; non, si creditis Aug. tract. 29. in Iohan.eum, creditis in eum: If ye beleeue in him, ye beleeue him; not, if ye beleeue him, ye beleeue in him. As therefore the soule of man, is not the same in kinde with the soule of the beast, and the soule of the plant, though each be called anima, or soule; so sauing faith, which is to beleeue in God, is not the same in kinde with the faith of Deuils, and wicked men. And as the soule of the beast, though it hauehave both vegetation, which is the soule of the plant, and sense also, proper to it selfe, yet is but one soule; and mans reasonable soule, although it hauehave both vegetation and sense ioyned with reason, yet is but one intire soule, vegetation, sense, and reason, being three distinct faculties of one and the same soule in man: So the faith of wicked men, although it containe the faith of Deuils, yet is but one faith in them; and sauing faith in the godly, is in kinde but one sauing faith, although it containe in it all the kindes of faith, which concurring in the Saints of God, are so many distinct faculties or properties of one and the same sauing and iustifying faith. And as the vegetable soule or life of the plant, as it is considered alone in the plant, is a distinct kinde from the other soules, as of the beast, and of man; but being considered as it is in the beast, ceaseth to be a distinct kinde of soule, being now only a faculty or property of the soule of the beast: and as the sensitiue soule of the beast, is distinct in kinde from other soules, as it is the soule of the beast; but being considered as it is in man, ceaseth to be a distinct kinde of soule, being now onelyonly a faculty or property of the reasonable soule of man: So credere Deum, or credere Deo, to beleeue God, or that God is, are distinct kindes of faith in the Deuils, and wicked men, distinct also in kinde from credere in Deum, to beleeue in God, which onelyonly Gods Saints doe: but credere Deum, and credere Deo, concurring with credere in Deum, in Gods Saints, are not now distinct kindes, but faculties and properties of one and the p. 181same sauing faith, distinct in kinde from that of Deuils, and wicked men, and proper only to Gods Saints. Thus hauehave we, as plainly as we can, illustrated by a similitude the three distinct kindes of faith, in Deuils, in the Damned, and in the Saints, proued and confirmed by Scriptures and Fathers, but mainly against all reason and sense impugned by the Church of Rome, a cruell and vniust step-dame to sauing and iustifying faith.

But, say the Pontificians, this faith of theirs, which at theObiection. best is, Credere Deo; to beleeue God, is the onelyonly Catholicke Faith, as that Faith, whose obiect is the whole Word of God in generall, written and vnwritten, written verities, and vnwritten traditions: and that according to the sense and interpretation of the Church of Rome, or which is the summe of all, the Pope. We are not ignorant of the deepnesse of SatanAnsw. herein. But as they cannot abide credere in Deum (which they could heartily wish were put out of their Creed, as in effect they hauehave already done) so neither can they indure, that the promises of God in Christ reuealed in the Gospell, should be the speciall and prime obiect of Faith. OnelyOnly they allow it a roome in the crowd of all other things, reuealed in the whole Word of God, written and vnwritten, &c. But it is so crowded into a narrow corner, as they hauehave in a manner quite choaked it; for, as their Champion and interpreter Soto saith: Eadem vniuersorum fides est, cuius vna, eadem que perexigua Soto de nat. & grat. l. 2. 6. 7.particula est de promissionibus: There is one faith of all, which hath one particle, & that a very small one concerning the promises. Alas! what a poore diminution is here; Particula, non pars? is not this diminitiue enough, but hee must put small; yea, perexigua, very small, vntounto it, and so leaue a very small, not part, but diminitiue particle for faith in the promises of God? But Romane-Catholikes must bee content with this poore pittance of faith, no otherwise beleeuing Gods promises, but as other Histories reuealed in the Word, as the Councell of Trent teacheth in her sixt Session, and sixt Chapter:Concil. Trid. Sess. 6. c. 6. But else, she makes no mention at all of beleeuing in the promises of God, and by faith applying them to our owne soules. p. 182No, the Church of Rome is of another spirit: she wants that can did ingenuity, to acknowledge this gracious mysterie of Christ, and of the Gospell. So that these Pontifician Romane-Catholickes, place onelyonly the truth of God (and well too, if they ioyned not their owne lying traditions) as the generall obiect of faith; namely, as a true History to be beleeued. As Soto commenting vponupon the forenamed place of the Councell,Soto ibid. saith: Ratio Christianis credendi, est summa infallibilis que Det veritas; haec autem eadem perlucet in reuelatis omnibus, siue ad Historiam pertineant, siue ad Promissiones: The reason inducing Christians to beleeue, is the soueraigne and infallible truth of God; and this same shineth in all those things that are reuealed, whether they pertaine to the History, or to the Promises. But how doth he vnderstand the faith of these promises? Sanè quas credimus (saith hee) non solum verè esse factas; sed esse firmissima…, quantum ex parte Dei, nisi nos reuitamur: which promises indeed we beleeue, that not only they were truely made, but are most firme, as touching Gods part, vnlesse we resist. But as for speciall Faith in beleeuing and applying the promises of God, quòd non pertineat; that it appertains not to Catholick Faith (saith Soto) is most easie to demonstrate: Fides enim Catholica ex sola diuina assertione, vel promissione pendet; quod autem quis que aptus sit, & idoneus promisso beneficio suscipiendo, ex humano sensu, & cooperatione etiam pendet: For (saith he) the Catholick Faith depends vponupon Gods onelyonly affirmation, or promise; but that any man may be apt or fit, to receiue the benefit promised, doth depend vponupon the sense, and also the cooperation of man. And so he concludes; Ergo huius Fides non est Catholica: therefore this mans Faith is not Catholicke. So that by Romane-Catholicke Doctrine, a speciall Faith in the promises of God in Christ, is not the Catholicke Faith: for by Catholicke Faith, they vnderstand a generall Faith, such as is the Catholicke Faith of all Romane-Catholickes. And hence it is also, that they place Faith onelyonly in the vnderstanding, as assenting vntounto the truth of God in his Word; and not in the will, in applying and apprehending the goodnesse and grace of God reuealed in the Word.

p. 183Now to cleare the truth in this point; The Catholick Faith is so called, not in respect of the generality of it, as if iustifying Faith were onelyonly a generall Faith, or because the generall obiect of it is whatsoeuer is reuealed in the Word as a Historie: but because the true Catholicke Faith, is the Faith of all the Elect of all times, to the end of the world, and because this Faith comprehends all Faith in it. For the true Catholicke Faith doth both credere Deum; beleeue that God is, and credere Deo; beleeue that whatsoeuer is contained in the holy Word of God written, is true: and also, credere in Deum; beleeue in God; that is, in especiall, beleeue the promises of God in Christ reuealed in the Gospell, that they are not onelyonly true, in respect of God who promiseth, but that they doe belong to eueryevery beleeuer in Christ in particular. As Saint Iohn saith (speaking of the blessed estate of Gods children, both here, in that they are now the Sonnes of God, and hereafter in the perfect vision of God) EueryEvery man that hath this hope in 1. Ioh. 3. 3.1 John 3:3him, purifieth himselfe, euen as he is pure. The Apostle Paul setting forth the nature of iustifying Faith, in the example of faithfull Abraham, hee bounds it mainely vponupon the promise of God in Christ, as the speciall obiect of Faith. As, Rom. 4. 13.Rom. 4. 13.Rom 4:13 The promise that Abraham should be the heire of the world, was not to him, or to his seede, through the Law, but through the righteousnesse of Faith: for if they which are of the Law, bee heires, Faith is made voide, and the promise made of none effect. Therefore it is of Faith, that it might be by grace, to the end the promise might be sure to all the seede: not to that onelyonly, which is of the Law, but to that also, which is of the Faith of Abraham, who is the father of vsus all. And vers. 20. Hee staggered not at the promise of God, through vnbeliefe, but was strong in Faith, giuing glory to God. So wee see that the promise of God, is the speciall obiect of iustifying Faith. And hence it is, that all true beleeuers, who are the children of Abraham, are called the children of the Promise, Rom. 9. 8. They which are the children of the flesh, these are not the children of God: but the children of the Promise are counted for the seed, & heires of the Promise. Heb. 6. 17. Yea the promises of God in Christ are the very sum of the Gospel; as the Apostle declareth p. 184very amply in the third Chapter to the Galathians. As vers. 8. The Scripture foreseeing, that God would iustifie the Heathen through faith, preached, before the Gospell vntounto Abraham, saying, In thee shall all Nations be blessed. So we see plainly, that the speciall obiect of Faith, is the Gospell of God; and the Gospel of God, is the promise of God in Christ. This was the summe of all Christs preaching; The Kingdome of God is at hand; repent Marke 1. 15.Mark 1:15yee, and beleeue the Gospell. And so Gal. 3. 22. the Apostle sweetly concludeth this heauenly Doctrine: The Scripture hath concluded all vnderunder sin, that the promise by faith of Iesus Christ, might be giuen to them that beleeue. Hence also was the Land of Canaan, being a type of the Kingdome of Christ, called the Land of Promise: and Abraham and his sonnes, coheires of the same Promise. What Promise? For hee loooked for a City which hath foundations, whose builder and maker is God, Heb. 11. 10. And by faith he waited for this promise, vers▪ 9.

The Pontificians would faine hauehave that faith, whose prayses are so predicated in that 11. Chapter to the Hebrewes, to be vnderstood of their kinde of Catholicke faith: to wit, a generall historicall faith. And they alledge the third Verse, and the sixt Verse, &c. Vers. 3. Through faith wee vnderstand that the worlds were framed by the word of God: Hence they conclude their Historicall faith. And, Vers. 6. He that commeth to God▪ must beleeue that God is, &c. Hence they inferre, that Faith is nothing else, but a certaine assent concerning the truth of God in his essence, and in his Word reuealed, and in his promises in generall onelyonly. But if there were no other place of Scripture, to set forth the full nature of true, sauing, and iustifying Faith, this one Chapter were aboundantly sufficient. For the Apostle sets forth this Faith in this Chapter, in his full proportion and lineaments, in all the properties of it. As first, that this Faith beleeueth the truth of Gods essence, as he hath reuealed himselfe in his Word, vers▪ 6. and not onelyonly as God is, in himselfe, of absolute Being; but that hee is that God, who giues a Being: as to all creatures in generall, so in especiall, to all his promises made in Christ to his Elect. For which cause, when God sent Moses to be the Minister of his peoples p. 185deliuerance, wherein Gods promise to Abraham and to his seed, came to be accomplished, he bad Moses tell the people, foreign, I AM hath sent me vntounto you, Exod. 3. 14. Which name of God doth not onelyonly signifie his essence in himselfe considered, but how he giues here by a being to his Euangelicall promises, to bring them all to passe in due time. This is his name for euer, as God himselfe professeth, vers. 15. Thus the Lord is said to make himselfe knowne to the children of Israel, in that their actuall deliuerance out of Egypt, so long before promised to Abraham, by his name foreign Iehouah, which comes of the roote of the former name foreign, a name of his essence. In which name Iehouah, God saith he was not known to Abraham, as Exod. 6. 3. Not but that Abraham by faith knew God in this name, that he was true in all his promises: but he was said not to know God by this name, because he did not experimentally see the accomplishment of his promise. And thus to beleeue that God is, is not only a bare historicall or naturall faith, that there is a God, which is in the very Deuils; but it is a true Euangelicall faith, beleeuing Gods truth in his promises, which is such a faith, whereby God is pleased, as the Apostle saith there in the same verse. But a bare historicall faith cannot please God: for then the Deuils faith might. The Apostle amplifieth this, prouing that this faith beleeueth the truth of God in all those things contained in his Word, whether they be matters of story, as vers. 3. or of the promises of God, as vers. 6. or of the threatnings of God, vers. 7. &c. But principally, he doth by many famous examples set forth the noble properties of this faith, in applying the speciall promises of God vntounto it; in which Chapter the word Promise is expresly mentioned no lesse than sixt sundry times, but closely flowes, & that aboundantly, through all the veines of the Chapter. So faith beleeues, that God is a rewarder of them that diligently seeke him. vers. 6. By faith Abel offered his more excellent sacrifice. How by faith? for his sacrifice was a type of the true sacrifice, Christ Iesus, the promised seede. Gen. 3. 15. By faith Enoch was translated. Was not this by faith of that better life promised in Christ? p. 186By Faith Noah, warned of God, prepared the Arke, to the sauing of himselfe and house: Was it not by Faith in the promise of God? By Faith Abraham, being called, went out, &c. Was it not by Faith in Gods promise? For hee was the heire of the promise, and looked for a City, &c. v. 10. By Faith superannated Sarah conceiued: for she iudged him faithfull that had promised, v. 11. All these embraced the promises, v. 13. 14. &c. By Faith Abraham, after he had receiued the promises, offered vp his only Sonne, v. 17. What was it, but the promise of God, whereupon by Faith Isaac blessed his Sonnes, v. 20. and Iacob his? v. 21. How came Ioseph at his death to mention Israels deliuerance out of Egypt, and (as if himselfe also, euen after he was dead, had a share in that deliuerance) giuegive a charge concerning his bones, but by Faith in Gods promise, now approaching? Why did Moses reiect the honours, pleasures, and treasures of Egypt, preferring the reproach of Christ before them all, and choosing rather to suffer affliction with the people of God: but that by Faith hee had a respect to the recompence of reward, the promise of God? And so of their passing through the Red-Sea: and of Rahabs red threed, &c. stil their Faith was pitched vponupon Gods promise. But Pontificians must hauehave leaue to discouer their grosse ignorance in the mystery of Faith, and so to erre, not knowing the Scriptures; beeing iust with God to send them the spirit of giddinesse, lest they should come to know that most precious truth, which they so willingly and maliciously oppugne.

Is the promise of God in Christ therefore such a little …tomus, such a perexigua particula, such a small mote in the eye of Faith? Nay, rather the promise of the Gospell, doth challenge the chiefe respect, to be cast vponupon it by the eye of Faith, as the most glorious and beautifull obiect it can finde in all the Scriptures. Christ, the promised seede, the fairest of ten thousand, is therefore called the Word of God, as being the summe of both the Testaments, as being the mercy-seate, vponupon whom the two Cherubims did sixe their constant eyes. He was the desire of Patriarches, Prophets, and Kings. Abraham p. 187with the eye of Faith saw his day, and reioyced; it gaue him full contentation: yea, the sufferings of Christ, and the glory that followed, and the preaching of the Gospell, all comprehending and setting forth Gods precious promises; were such as the very Angels desired to look into. And St. AugustineAug. Enchirid. cap. 5. saith, Certum proprium que fidei Catholicae fundamentum Christus est: The sure and proper foundation of Catholicke faith is Christ. Who shall then forbid Faith to fasten its eye vponupon this louely obiect? or to build vponupon this sure & proper foundation? True it is, that Faith denyes no part of holy Scripture, of what nature soeuer, the due respect and credit. It giues free assent to the whole Word of God, it subscribes to the truth of eueryevery least tittle contained therein, credendo Deo, by beleeuing God: but that which Faith doth chiefly appropriate and apply to it selfe, is the promise of God in Christ, credendo in Deum, by beleeuing in God. Euen as the eye, casting a direct ray or beam vponupon the obiect, which it chiefly aymeth at, doth so look vponupon it, as though it seeme to see nothing else, but that onelyonly obiect; yet it seeth all things besides round about it, in a more generall view: so Faith, the eye of the soule, although it cast the direct beam of beleef vponupon the obiect it most affecteth, to wit, Christ the Sauiour, in whom all the promises of God are, Yea and Amen, to the glory of God the Father; yet withall, it doth not restraine its generall influence of beleefe, from any part of Gods Word, no more than the eye of the body doth shut it selfe from seeing any other thing present before it, than that particular obiect, to which the radius or beam directly pointeth.

What need more testimonies? yet the ancient Fathers of the Church hauehave not left vsus without witnesse in this point. I will vse but one or two for breuity. aaChrysost. in Genes. cap. 15. hom. 36. foreign &c▪Gen 15Chrysostome saith, This is the propertie of true Faith, when as the promise being made, not after a manner customary, or familiar with men, we **foreign.confidently beleeue the power of the promiser. Thou seest, how euen before the euent and accomplishment of the …omises, Abraham in as much as he beleeued, receiueth a sufficient reward: For, to beleeue the promise of God, was imputed p. 188to him for righteousnesse. Therefore to beleeue Gods promise, is both able to make vsus iust, and shall cause vsus to obtaine the promises. By Faith we procure righteousnesse, and obtain the good promises. And the same Father vponupon the tenth to the Romanes, saith, Hoc potissimum peculiare est fidei, vt promissa Dei Chrys. in Rom. cap. 10. hom. 17.Rom 10cuncta complectamur: This is chiefly peculiar to Faith, that we embrace all the promises of God. Thus we see this holy man placeth the promises of God in Christ, as the prime obiect of iustifying Faith. St. Ambrose saith, Si exclusa fuerit promissio, Ambrose in Epist. ad Galat. cap. 3.Gal 3sine dubio frustratur Fides Abrahae: Quod ne audire quidem se patiuntur Iudaei, scientes, quia promissio ex Fide est Abrahae. Quae promissio ex Fide iustificat, non per Legem, sicut & Abraham iustificatus ex Fide est. Hi ergo haeredes sunt promissionis Abrahae, qui illi succedunt, suscipientes Fidem, in qua benedictus & iustificatus est Abraham. Testimonium ergo promissionis Abrahae testamentum appellatur, vt post mortem eius Haeredes essent in promissione, Filij eius facti per Fidem: That is, If the promise be excluded, without doubt the Faith of Abraham is made voyde: which not euen the Iewes themselues endure to heare, knowing, that the promise is of the Faith of Abraham. Which promise doth iustifie by Faith, not through the Law, as also Abraham is iustified by Faith. They therefore are Heires of the promise to Abraham, which succeede him, by entertaining the Faith, wherein Abraham is blessed and iustified. Therfore the testimonie of the promise to Abraham is called a Testament, that after his death they might bee Heires in the promise, beeing made his Sonnes by Faith. So Ambrose. Thus wee hauehave the testimonies of two faithfull witnesses, testifying this most Catholicke doctrine of Faith, not onelyonly of Abraham, but consequently of all the faithfull, That the promises of God in Christ are the maine obiect of sauing and iustifying Faith. And these witnesses shall stand in stead of many. Hence it is, that Faith in Scripture is called Confidence or Affiance, because it embraceth the promise of God in Christ, as the proper obiect of it: as we touched before.

In a word, those famous ancient Creeds, vniuersally receiued in the Church, especially the Apostolicall, the Nicene, and p. 189Athanasius his Creede; all of them called the obiect of Faith, as being the abridgement of the Word of God: what do they commend vntounto vsus, as the maine and sole obiect of sauing and iustifying Faith, but Iesus Christ, his incarnation, passion, resurrection, ascention, session at Gods right hand, &c. together with the fruits we reape from this tree of life, as to bee made his liuing members, beleeuing the holy Catholicke Church, the Communion of Saints, the Remission of sinnes, the Resurrection of the body, and the life euerlasting? all, the effects and fruits of Gods promises in Christ.

But (say the Pontificians) faith is an act of the vnderstanding,Soto de nat. & grat l 2. c. 7. Designatur subiectum fidei esse intellectiuam potentiam, &c. as being seated in the intellectuall part of the soule, and not in the will: and therefore it is but a bare assent to the truth of Gods word in generall, and so also of the promises contained therein; and no speciall affiance in the goodnesse of God particularly towards a mans selfe. And so they make onelyonly the truth of God reuealed, as being apprehended and assented vntounto by the vnderstanding, to be the obiect of faith, and not the goodnesse of God contained in his promises, as being entertained and embraced by the will.

But for the clearing of this point, we may frist obserue how the Church of Rome, as in other points of doctrine, so in this maine point of Faith, doth most pitifully interfeere. For which cause, let me here insert a passage in the Prouinciall Councell of Colen, celebrated Anno 1536. some nine years before the Councell of Trent; which will partly confirme what hath beene formerly said concerning the nature of true Faith, and confront this Pontifician obiection now in hand.

This Prouinciall Synod setteth downe a three-fold kindeEnchirid. Concil. Colon. Prouincial. de sacramento poenitentiae. pag. 87. Printed at Paris 1554. of beleeuing, following therein St Augustine vponupon the Creed, Credo in Deum, which we hauehave a little before cited. We will set down the very words of the Synod, which acknowledgeth Duplicem seu triplicem esse fidei, seu credendi rationem. Siquidem vna est, qua Deum esse, ac caetera, quae Scriptura commemorat, non aliter quam historica quadam fide recitata, vera credimus. Vnde & historica fides appellatur, quam nobiscum Daemones communem habent. p. 190Altera, qua Deo credimus, quae persuasio & constans opinio est, qua fidem & promissionibus & comminationibus diuinis adhibemus; quam habent iniusti cum iustis communem. Tertia fidei ratio est, qua in Deum credimus, solis pijs peculiaris, quae certissima quaedam fiducia est, qua totos nos Deo submittimus, toti que à gratia & misericordia Dei pendemus. Haec & spem complectitur, & charitaten… indiuiduam comitem habet. Prima credendi ratio, seu fides illa Historica, si solam accipias, informis est, & veluti adhuc mortua. Altera verò, qua Deo tantum credimus, nec dum tamen erga Deum religiosa pietate assicimur, manca. Sed tertia, qua in Deum credimus, pio que affectuin eum tendimus, ea demum viuida, at que integra fides est, &c. That is: There is a two-fold or three-fold sort of faith, or beleeuing: One is, whereby wee beleeue that God is, as also other things, which the Scripture relates, wee beleeue to be true, no otherwise than by a kinde of Historicall faith recorded, whence it is called an Historicall faith, which the Deuils hauehave in common with vsus. The second is, whereby wee beleeue God, which is a perswasion, and constant opinion, whereby wee giuegive credit both to Gods promises and threatnings; which faith the wicked hauehave in common with the righteous. The third sort of faith, is that, whereby wee beleeue in God, which is peculiar onelyonly to the godly, being a kinde of most certaine confidence or affiance, whereby wee wholly submit our selues vntounto God, and depend wholly vponupon the grace and mercy of God. This faith doth also comprehend hope, and hath in it charity, as an indiuiduall companion. The first sort of beleeuing, or that Historicall faith, if you take it alone, is without forme, and as yet in a manner dead. The second, whereby we onelyonly beleeue God, and are not yet affected towards him with a religious piety, is lame. But the third, whereby we beleeue in God, and are carried by a pious affection towards him, this is that liuely and intire faith. Thus the Councell of Colen. How different from the Councell of Trent? yea, the two first kindes of faith the same Synod, vponupon the Apostles Creed, puts into one, as common with Deuils and wicked men, which beleeue and tremble: Sciunt enim & Daemones Illum mentiri non posse: For euen the p. 191Deuils doe know that God cannot lye. So that by the confession of Colen, the Pontifician faith (by their owne confession) being no other of it selfe, but an Historicall faith, is no other faith, but that which in the very Deuils and Damned. And whereas the Synod of Colen acknowledgeth a third kind of faith peculiar to the godly, which alwayes hath hope and charity inseparably with it, this crosseth the doctrine of Trent, which alloweth no speciall or peculiar faith to the godly, but such a faith as is common to the wicked, and which is, and may be altogether voide of hope and charity. And whereas Colen calleth this peculiar faith of the godly fiducia, or an affiance and confidence in the grace and mercy of God, in especiall manner to eueryevery beleeuer: the Pontifician Councell of Trent vtterly disclaimeth this fiducia, or strong affiance in Gods fauour and mercy, allowing Gods gracious promises, but the least part in the generall obiect of their faith, which faith of theirs, they make to be onelyonly an assent to the truth of God, and no affiance in the promises of God; for as much as the Pontificians place their faith in the vnderstanding, and not in the will. Although otherwhiles (as lyars vse to doe) forgetting themselues, when they would aduance the blindnesse of their implicite faith, they deny it a place in the vnderstanding, and seate it rather in the will, though not for any good will. For Bellarmine would hauehave faith to be definedBellar. de iustif. lib. 1. cap. 7. rather from ignorance, than from knowledge; yet because of the two, they had rather exclude confidence from faith, than science or knowledge; they consent in generall to make choice rather of the vnderstanding, than of the will, wherein to seate their faith.

Now the occasion (as I said) of mentioning the Councell of Colen, was chiefly to shew their iudgement concerning the subiect of Faith; to wit, in what part of the soule it is inherent, as in the proper subiect: whether in the vnderstanding, or the will, &c. The Synod of Colen vndertaking to decide this point, saith; Noc hoc omittendum est, fidem secundum duas priores credendi rationes, in intellectu consistere; secundum tertiam verò, etiam in voluntate: quòd actio fidei sic acceptae (quod p. 192est credere, fidere, & adhaerere Deo) non solo intellectu, quem fides illuminat, sed & voluntate, quam accedente charitate inflammat, perficiatur: Nor is this to be omitted, that faith according to the two first sorts of beleeuing, doth consist in the vnderstanding; but according to the third sort also, in the will: because the action of faith in this acception (which is to beleeue, confide, and adhere vntounto God) is accomplished not in the vnderstanding onelyonly, which faith illuminateth, but also in the will, which by the accesse of charity it inflameth. So by the iudgement of this prouinciall Synod, this sola efficax, syncera, integra, & salutifera fides, as the Synod cals it, ibidem: this onelyonly effectuall, sincere, intire, and sauing faith, is resident not only in the vnderstanding, which faith informeth; but also in the will, which faith by louelove inflameth. And whereas the Pontificians would vtterly exclude faith from hauing any place in the will, because, say they, faith may bee separated from charity: the same Synod, ibidem saith: Hoc constat, eam fidem, qua in Deum credimus (quae sola efficax, syncera, integra, & salutifera est) nec infundi, nec accipi, sine spe & charitate: This is euident, that that faith, whereby we beleeue in God (which onelyonly is the effectuall, sincere, intire, and sauing faith) can neyther be infused, nor receiued without hope and charity. For as the same Synod addeth out of the Apostle (1. Cor. 13. a place which the Pontificians vrge to proue, that their Romane-Catholicke faith may bee voyde of charity) Nam quod alibi Apostolus ait, Si habuero omnem fidem, &c. For that which the Apostle saith, If I had all faith, so that I could remoue mountaines, and had not charity, I am nothing: is not so to be vnderstood (saith the Synod of Colen) as if the intire and sincere faith could bee receiued without charity; but rather it seemes to be spoken Hyperbolically, by way of exaggeration and aggrauation, as Chrysostome and Theophilact take it: the more to enforce the practice of charity, consisting of so many excellent dueties and perfections.

Thus hauehave we cited this Synod of Colen, not that we hold it any standard rule for the Doctrine of Faith (although Vega blame it for speaking too broad of iustification, and especially p. 193of imputation) but to shew how in this point of Faith, this Synod, a little more ancient than the Councell of Trent, doth differ from the Doctrine of that Councell in many things; wherein this Synod is not farre from the true way to the Kingdome of God: sauing that now whatsoeuer is in this Synod, or any other contained, must submit it selfe to the censure, examination, interpretation, and approbation of the Councell of Trent, whose definitiue sentence hath irrefragably passed vponupon all Catholicke Doctrine, binding it to good behauiour, that it should not carry the least weapon, that might indanger the throat of Romane-Catholicke Religion. To this Synod also, we may adde the authority of the learned honest Cardinall Contarenus, who liued at the same time, and a little before the Councell of Trent wrote of Iustification; in which Treatise he faith: Notus Fidei incipit à voluntate, quaeobediens Deo & Fidei, efficit vt intellectus assentiatur, abs que haesitatione traditis à Deo; & ideo promissionibus diuinis confidat, & concipiat ex illis firmam fiduciam, quae pertinet ad voluntatem, & quasi circulo quodam, iucipiat à voluntate haec Fides, & desinat in voluntate: 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 we see this good Cardinall held the will to be the prime subiect of sauing Faith.

But now a little to illustrate the former point, concerning the subiect of Faith, and the manner of inherency which it hath in a beleeuer, and to cleare the truth of it by Scriptures, and by ancient Fathers of the Church. The Romane-Catholicke doctrine is no lesse absurd and erroneous in the obiect of sauing Faith, than in the subiect of it. They run from one extreame to another, as the Poet saith; Dum vitant stulti vitiae in contraria currunt: Fooles from one extremity of folly runne into the contrary. But as the true Catholicke doctrine, although it exclude no part of Gods Word, as the obiect of p. 194Faith in generall, but yet restraineth the speciall obiect of sauing Faith to Christ, and the promises of God in him; so though it deny not Faith to hauehave a place of inherency in the vnderstanding, yet it intitleth it not onelyonly to the vnderstanding, but to the will, to the memory, to the affections, and all the faculties of the soule, as so many Manfions to intertain this noble Queene Faith, where she may keepe her Court of residence for her selfe, and all her train of Graces that attend her. Or wee may compare the seuerall faculties of the soule, to so many roomes or chambers in the soule, wherein, as in a magnificent Palace, Faith resideth, whose presence, as a Prince, puts life into eueryevery part, & whose prerogatiue it is to prescribe to each of her virgin hand-maide Graces their proper taskes, her selfe putting her owne hand to eueryevery work, acting, directing, assisting, adorning the office of each Grace, whereby it is made both acceptable to God, and profitable to men.

The Catholicke Doctrine then concerning the subiect ofThe subiect of sauing faith. Faith, is, That Faith inhereth or resideth not onelyonly in the vnderstanding, but also in the will, in the memory, in the affections, and in eueryevery faculty of the soule. This is the Doctrine of the holy Scriptures; and therefore Catholicke. The Scripture saith; Corde creditur ad iustitiam: With the heart man beleeueth vntounto righteousnesse. And againe it saith, Ephes. 3. 17. That Christ may dwell in your hearts by faith. And againe, Acts 8. 37. Philip said to the Eunuch, If thou beleeuest with all thy heart. And againe, Acts 15. 9. Purifying their hearts by faith. By these and such like places of Scriptures it is euident, that the proper subiect of Faith is the heart of man. Now by the heart, is meant eueryevery power and faculty of the soule, and not onelyonly the vnderstanding (as Aquinas vnderstandeth the forenamed place of Acts 15. 9. that by purifying of the heart, is meant the illuminating of the vnderstanding) but also the will, the memory, the affections, and eueryevery faculty of the soule of man. First, the Sriptures oftentimes by naming the heart, meaneth the vnderstanding. As Ephesians 1. 18. foreign, the vulgar Latine rendreth p. 195it word for word: Illuminatos oculis cordis vestri: The eyes of your heart being illuminated: but our English translation hath it, The eyes of your vnderstanding being enlightened; thereby giuing the true meaning of the place, that by the heart there is meant the vnderstanding. So the Lord faith, Matth. 13. 15. Ne corde intelligant: Lest they vnderstand with their heart. In 1. Kings 3. 9. Salomon askes an vnderstanding heart. In 2. Cor. 3. 15. the vaile ouer the Iewes heart, was a note of their blindnesse and ignorance in the mysterie of Christ. Secondly, heart in Scripture is often taken for the will. As Acts 7. 39. The Israelites in their hearts turned back into Egypt: that is, their will was so, if they had had power. So Acts 11. 23. Barnabas exhorts, that with purpose of heart they would cleaue vntounto the Lord: that is, with a ready will, and constant resolution. So 1. Cor. 7. 37. He that stands firme in his heart, hauing power ouer his owne will, and hath decreed in his heart. Thirdly, the heart is taken for the memory. Luke 1. 66. All that heard, laid vp those things in their hearts: that is, in their memory. So Deut. 4. 9. Take heede to thy selfe, lest thou forget the things which thine eyes hauehave seene, and lest they depart from thy heart: that is, from thy memory. And, Deut. 11. 18. Ye shall lay vp these my words in your heart, &c. that is, ye shall remember them continually, as signes bound vponupon your hands, and as front-lets betweene your eyes. Hence it is that the Latines vse Recordari, Recordari, à Corde dicitur.for to remember, or to record, implying that remembrance is an act springing from the heart. Hence also doth our Sauiour call the heart, the treasury, Matth. 12. 35. which agreeth with the memory, called Thesaurus rerum; the Treasury of things. Fourthly, heart in Scripture, is also taken for the affections and passions of the soule. Matth. 6. 21. Where your treasure is, there will your heart be also: that is, your affection. So Rom. 1. 24. God gaue them vp to their owne hearts lusts. And Psal 62. 10. If riches increase, set not your heart vponupon them. Thus all the motions, and inclinations, and cogitations in man, are referred to the heart, as the prime fountaine, whence they all originally flow. So all the vertues intellectuall and morall, p. 196are said to be in the heart: we say, A wise heart, a good heart, a valiant heart, an humble heart, an honest heart, &c. And the contrary, as wee say, A foolish heart, a wicked heart, a faint heart, a proud heart, a deceitfull heart, &c. Of a valiant man, we say, He hath a Lyons heart; and of a coward, He hath the heart of a Hare; and of a meeke man, He hath a Lambes heart: As Nabuchadnezzar for his pride, had a Beasts heart giuen him, that is, a bruitish disposition, to liue like a Beast, as hee did.

Now the issue of all this is, that faith is that same radicall grace, wherein the whole life of the Saints of God, all holy graces hauehave their being, and existence of holinesse, and from whence they grow and flow, euen as all the branches from the roote, and the streames from the fountaine. For, as the heart is the fountaine of all the faculties of the soule, of the vnderstanding, of the will, of the memory, of the affections, motions, cogitations, &c. all which are signified by the heart in Scripture: so Faith beeing in the heart, as in the proper seate and subiect; and being said to purifie the heart, it giues vsus to know the excellent nature of Faith, which is to diffuse its vertue to the purifying and possessing of eueryevery part and faculty of the soule. For, possessing the heart, it possesseth and filleth the whole soule. It illuminates and informes the vnderstanding, it reformes and conformes the will, it confirmes it with hope, it inflames it with louelove, it prompts the memory with holy meditations, and remembrances of Gods louelove and goodnesse, it moderates and tempers all the affections and passions, it directs the motions, and cogitations of the soule to their right end and scope: and in a word, the office of this faith, is, to be the immediate instrument of Gods holy spirit, to sanctifie the whole soule and body; as the Scripture ascribes the worke of sanctification to faith as the immediate Instrument, Acts 26. 18. Sanctified by Faith in me, said Christ to his new conuert Apostle. The Councell of Trent it selfe confesseth, that faith is the roote of other graces. Faith (say they) is the roote of all Iustification: placing their iustification in hope, and louelove, &c. How then is Faith the roote? If p. 197it be the roote, the roote is not a bare disposition to a tree, as they would hauehave Faith to bee to their iustification. A dead roote cannot beare a liuing tree: but like roote, like tree. But a roote naturally produceth and shooteth forth the tree: for the life and substance of the tree is originally in the roote, and comes from the roote. Take away the roote, and the tree witherereth: for it liues in the roote. And the roote giueth life to the tree, not the tree to the roote. As the Apostle said to the ingraffed Gentile, once the Wilde Oliffe, Thou bearest not Rom. 11. 18.Rom 11:18the roote, but the roote thee. With what reason then can the Pontificians say, That charity, which is the branch, not the roote, giues life to the root, which is Faith? Herein how far themselues differ from senslesse stockes, or come short of the vegetable trees, I define not. Now as the whole tree drawes hislife and nourishment from the roote: so all the fruits of holinesse hauehave their life and nourishment from faith; for faith is the roote of them all. And as the Apostle saith, If the roote Rom. 11. 16.Rom 11:16be holy, so are the branches. But Faith, the roote of other graces, is holy, yea most holy, as Iude speaketh: therfore hope, & louelove, and all other graces growing in and from Faith, are sanctified by and from Faith; for as much as Faith is rooted in Christ, from whom it receiues the life, as of iustification, so of sanctification. Hence it is, that deuout Bernard saith excellently to this purpose: Primum syncera radix sancta fidei in terra humani Bern. de ordine vitae lib.cordis plantatur; cum que fides plenè adulta fuerit, velut quaedam magna est Arbor, diuersa in se habens poma, exquibus reficitur anima plena Deo: First, the sincere roote of holy Faith is planted in the ground of mans heart; and when faith is fully growne vp, it becomes as a great Tree, hauing in it sundry sorts of Apples, wherewith the soule, being full of God, is refreshed. Without Faith (saith the Apostle) it is impossible to please Heb. 11. 6.Heb 11:6God. But whatsoeuer action proceedeth from Faith, therein it pleaseth God. By Faith was Abels sacrifice made acceptable to God. By Faith Enoch, walking with God, pleased God. And are not all those actions of the Patriarches and Saints of God, related in that eleuenth Chapter to the Hebrewes, all referred to Faith, as the roote from whence they p. 198sprang, and receiued their life and louelinesse? It is Faith that graceth eueryevery action of the iust man: for the iust man shall liue by his Faith. Whatsoeuer fruite growes not from this roote, it is sinne. Whatsoeuer is not of Faith is sinne: is as true in generall of sauing Faith, as it is in particular of the Conscience, called Faith by the Apostle, Rom 14 23.

Now the reason of all this, that Faith giues life and beeing to eueryevery grace, for as much as eueryevery grace is radically in faith; is, because where faith is, Christ is. Now Faith is in the heart, and consequently Christ dwelleth in the heart by Faith. And if in the heart, then in eueryevery part, and faculty of the soule and body. So that as the soule quickneth eueryevery part of the body: so Faith quickneth and sanctifieth eueryevery faculty of the soule. As St Augustine saith, Fides, quae credit in Deum, vita Aug. de cognit. verae vitae c. 37.animae existit, & per hanc iustus viuit: Faith, which beleeueth in God, is the life of the soule, and by this faith the iust man liueth. And elsewhere he saith: Vnde mors in anima? quia non Aug. in Iohan. tract. 45. ex cap. 11.est fides. Vnde in corpore? quia non est ibi anima. Ergo animae tuae anima fides est: Whence is death in the soule? because faith is not there. Whence in the body? because the soule is not there. Therefore the soule of thy soule is Faith. And as the soule is in the body, Tota in toto, & tota in qualibet parte: The whole soule is in the whole body, and whole in eueryevery part: So, Fides tota est in toto, & tota in qualibet parte; Whole faith is in the whole heart, and whole in eueryevery faculty of the soule. Hence the Apostle, making himselfe the instance of the life of faith, saith, I am crucified with Christ. Neuerthelesse I liue, yet not I, but Christ liueth in me: and the life which I now liue in the flesh, I liue by the faith of the Son of God, who loued me, and gaue himselfe for me. Christ therefore is not to be found in that part or faculty of the soule, where faith is not. If Faith bee not in the will, Christ is not there; and so in the rest. And where Christ is not, there is no life, no sanctification. Our wils therefore, our memories, our affections, our motions, and cogitations are dead, prophane, all out of order, if Christ be not, and liue not in eueryevery one of them. And Christ is not in any of them, if Faith be not there. Hence it is, that Faith is all, because p. 199as the roote, it containes all graces. In the vnderstanding it knoweth God, in the will it hopeth and loueth God, in the memory it thinketh of God with thankefulnesse for his mercies, in the affections it feareth God, it sorroweth for sinne, it patiently suffereth, it reioyceth in God, in all it serueth God. How so? From Faith it is, that the vnderstanding knoweth God in his Sonne Iesus Christ, the knowledge ofIohn 17. 3.John 17:3 whom is eternall life. And therefore Diuines by knowledge in that place, vnderstand Faith. And St. Augustine saith, Intellectus Aug. in Iohan. tract. 29.merces est fidei. Ergo noli quaerere intelligere, vt credas: sed crede, vt intelligas: Vnderstanding is the reward of Faith. Doe not therefore seeke to know, that thou mayst beleeue: but beleeue, that thou mayst vnderstand. From Faith it is, that the will hopes in God, loues God, and cleaueth vntounto him: and so in the rest. And therefore St. Augustine placethAug. de verbis Apostoli. ser. 33. Faith in the will, saying: A Domino praeparatur voluntas hominis, vt sit fidei receptaculum: The will is prepared of the Lord, to be the receptacle of faith. And againe, Omne quod non est Aug. contra duas Epist. Pelagio. ad Bonifac. l. 1. c. 3.ex fide, peccatum est. Ac per hoc bona voluntas, quae se abstrabit à peccato, fidelis est, quia iustus ex fide viuit: Whatsoeuer is not of Faith, is sinne. And therefore the good will, which withdrawes it selfe from sinne, is faithfull, because the iust man liueth by Faith.

Hence it is, that Bernard saith, Credere in Deum, est in eum Bern. flores de fide.sperare, & eum diligere: To beleeue in God, is to hope in him, and to louelove him. And againe: Vera & plena fides vniuer sa praecepta complectitur: A true and complete Faith comprehendeth all the Commandements. Hieronymus Osorius in his firstHieror. Osorius de iustitia l. 1. Booke de Iustitia, hath these words: Fides continet omnem religionem at que pietatem: omnes enim virtutes ex fide aptè nexe que sunt, & cum illa sanctissimo vinculo colligatae at que implicitae sunt: That is, Faith containeth all religion and pietie: for all vertues are by Faith consorted and connexed together, and with it are bound and intwined in a most holy knot. But yet I dare not warrant the Reader, that he shal finde these words in Osorius from henceforth, seeing in the Index at Madrid, these very words are commanded to passe the flames of their Index expurgatorius. p. 200And in the second booke hee saith: Ergo cum Ibid. lib. 2.Fides totum animum regat, & in Verbi diuini studium rapiat, consequens necessariò est, vt non cernatur solum in credendo, sed etiam in obediendo: Therefore seeing Faith doth gouerne the whole soule, and drawe it to the study and louelove of Gods Word, it followeth necessarily, that it is seene, not onelyonly in beleeuing, but also in obeying. But these words also vndergoe the same doome with the former. Yea, why should Pontificians make it so strange that Faith should hauehave all other graces inseparably coupled with it; seeing that euen their Doctors, Aristotle and Cicero doe teach, that all morall vertues are conioyned and combined in one: and he that hath one, hath all? and that Iustitia est omnis virtus: Iustice is eueryevery vertue. It is a maruaile, that they hauehave escaped Purgatory, seeing that not euen Gratian himselfe hath had the grace to be fauoured of them, his Glosse but bordering vponupon Tullies Offices: for where he saith; Sed quomodo possum habere talem Fidem (that is, to remoueGrat. de consecrat. distinct. 4. Gloss. mountaines) & non charitatem? cum qui habeat vnam virtutem, habeat omnes. **Cap. vlt.Nonpossem quidem, nisi miraculosè: that is: But how can I hauehave such a Faith (to remoue mountaines) and not charity? sith hee that hath one vertue, hath all. I could not hauehave it, but miraculously. All these words must out, as yee may see in Collat. censurae, in Gloss. iuris canon. num. 84. His excellent Maiesty also, in his peerlesse Paraphrase of the Reuelation, Chapt. 20. saith, That God by Faith onelyonly iustifieth man, which not withstanding is done according to his workes, because they, as the fruits of Faith, cannot be separated from it, and bear witnesse of the same to men in the earth. S. Augustine saith: Quid est ergo credere in eum? credendo amare, credendo diligere, Aug. de verbis Apost. serm. 33. …om. 10.credendo in eum…re, & eius membris incorporari: What is it then to beleeue in him? by beleeuing to louelove him, by beleeuing to affect him, by beleeuing to goe into him, and to be incorporated into his members. Paulus Fidem, quae per dilectionem Aug. Enchir. c. 8operatur, approbat at que commendat, quae vti que sine spe esse non potest: proinde nec amor sine spe est, nec sine amore spes, ne que vtrumque sine Fide: Paul approueth and commendeth that Faith, p. 201which worketh by louelove, which cannot bee without hope: therefore neyther is louelove without hope, nor hope without louelove, nor both without Faith. And vponupon the 139. Psalme hee saith: Fides sic est in anima, vt radix bona, quae pluviam in fructum Aug. in Psa. 139 Praesatio.Ps 139ducit: Faith is in the soule as a good roote, which bringeth the raine into the fruit. And St. Chrysostome saith; Fides est Chrysost. de fide Abrabae. serm.Religionis sanctissimae fundamentum, charitatis vinculum, amoris subsidium. Haec sanctitatem firmat, caestitatem roberat; gubernat sexus, gradus prouehit, officia cuncta custodit. Fides mandaeta tenet, praecepta seruat, promissae consummat: Faith is the foundation of the most holy Religion, the bond of charity, the supply of louelove. It confirmes sanctity, it strengthens chastity, it gouernes all sexes, it promotes all degrees, it obserueth all offices. Faith keepeth the commandements, practiseth the precepts, accomplisheth the promises. And much more to this purpose, according to his golden elegancy. Ambrose also saith, there areAmbros. in Psal. 118. serm. 22.Ps 118 in Faith great prerogatiues and dignities. What bee they? Piety, Iustice, Sobriety, Charity, Discipline, or good Gouernment. And in a word, St. Augustine saith: In ipsa Fide sunt omnia Aug. in Psal. 32. Euang.Ps 32opera, quae diligit Deus: in Faith it selfe are all those works, which God loueth. Thus Faith being in the heart, as in the proper subiect of inherency, and so consequently, in the whole soule and eueryevery faculty thereof, as the life and soule of the soule, animating eueryevery power and property of it; it followeth, that as morall iustice is eueryevery morall vertue (as the Philosopher speaketh) so iustifying Faith, which is reckoned for righteousnesse, is eueryevery grace and holy vertue, as being the liuing roote, and holy seede, sustaining, quickening, supplying, sanctifying all other graces, which are as so many fruits growing vponupon this Tree of life, as Reuel. 22. 2. holy Faith being the foundation, whereon all graces are built, the ground whereon they grow. Hence they hauehave all their rise & motion, yea their formall and essentiall goodnesse. For whatsoeuer is not of Faith, is sinne. If we hope not from Faith, if we louelove not from Faith, if we be not patient because wee beleeue, and so in the rest: Hope, LoueLove, Patience, and the rest, are so many sins. For as Faith is the ground or foundation of things hoped p. 202for, so of things loued, of things suffered, and the rest. And why may not so many habits of grace grow vponupon the same roote and stemme of Faith, as so many distinct fruits vponupon the same Tree of life? Yea, the Apostle elsewhere also tels vsus, that from Faith doe spring not onelyonly peace of conscienceRom. 5. 1. &c.Rom 5:1 towards God, but accesse vntounto all grace, reioycing vnderunder hope of the glory of God, Patience, Hope, LoueLove, &c.

Thus it is euident by the authority of the holy Scriptures, and by the testimonies of ancient Fathers, that sauing and iustifying Faith, is not a Faith common with Deuils and Reprobates, as being in nature and kinde a dead Faith; but it is proper and peculiar onelyonly to the Saints and Elect, as being a holy and liuing Faith, which receiueth not life from any infusion of charity into it, but is a liuing roote, from whence doe spring, and wherein do liue all holy graces, as Charity, Hope, Patience, Meeknesse, &c. That this is called also the Catholicke Faith, not because it is common to good and bad, or because it hath for the generall obiect of it, the Word of God, as it is a true History, containing things done, and to be done, whether they be acts, precepts, threatnings, or promises, one with another: but because it is the Catholicke Faith of the Elect, from, in, and to all ages past, present, and to come, whose generall obiect, though it be the whole Word of God, yet the speciall obiect of it is Christ Iesus, the word incarnate, and the speciall promises of life made vntounto vsus of God in him.

Now by this which hath beene already said, we may easily see the sequell and issue of all the rest of those priuiledges and markes, that the Pontificians put vponupon their Catholick Faith. For seeing they admit of no other Faith in kinde, than the Historicall, we will easily yeeld vntounto them, that this their Faith may be, and is in the very Deuils and Damned. We will yeeld them also, that their Faith being dead of it selfe, and without forme or being, and receiuing life, forme, and being from Charity, may also vponupon the losse of Charity, become as well dead and vnformed againe, as before it receiued life from Charity. But whereas they say, that this Faith, dead p. 203as it is, and being fruitlesse and without Charity, yet is sufficient to make a man a Christian and a Beleeuer: wee allow them this also thus farre, that it may make them such Christians and Beleeuers, as to send them to hell, amongst the Deuils and Damned, their fellow-Beleeuers, as their fideles fornicarios, adulteros, molles, musculorum concubitores, fures, &c. their faithfull fornicators, adulterers, effeminate, Sodomites, and Catamites, theeues, and other such their Christian beleeuers, whom by Trents owne confession, their Faith excludesConcil. Trid. Sess. 6. cap. 15. from the Kingdome of Heauen. But this Faith of theirs, being no other in kinde, but that which is common with the damned: to wit, of it selfe, dead and fruitlesse; let them deuise neuer such precious wares to stuffe it withall, as Charity, Hope, and the like, to put life into it, it will proue no more a liuing Faith, than Michals Image, with the pillow1. Sam. 19.1 Sam 19 stuffed with Goates haire laide vnderunder the head of it, proued a liuing man: And so consequently, it can neuer make a man such a Christian and Beleeuer, as to bring him to the possession of Gods Kingdome. But are they to be accounted Christians and Beleeuers, that goe to Hell? Yes surely, as good as Romane-Catholickes: for such onelyonly they account their Christians and Beleeuers. Well, let them enioy their priuiledge. In the meane time they must know, that God hath another kinde of beleeuing Christians. For as the Apostle saith: As he is not a Iew, that is one outwardly, nor that Circumcision, Rom 1. 28. 29.Rom 1:28Rom 1:29which is outward in the flesh: but hee is a Iew, that is one within, and Circumcision that of the heart, in the spirit, not in the letter, whose praise is not of men, but of God: So he is not a Christian, that is one outwardly, neither is that Baptisme, which is outward on the flesh; but hee is a Christian, that is one inwardly, and Baptisme that of the heart, in the spirit, not in the letter, whose praise is not of men but of God. But the Romane-Catholicke Christian beleeuers, are they that hauehave receiued their outward forme of Baptisme, and professe themselues members of the Romane-Catholicke Church, be they otherwise neuer so damnable in their liues. What saith Bernard in his Sermon ad Pastores? Neminem vestrum credo esse p. 204Bern. serm. ad Pastores.haereticum: omnes creditis, &c. I beleeue none of you is a hereticke: you all beleeue one God in Trinity, that Christ suffered, and was buried, that hee descended and ascended: But doth this faith make a man a Catholicke? By this faith, the very Deuils should bee Catholickes; for (as St. Iames saith) they beleeue and tremble. But not that faith, which is common with Deuils and men, maketh a true Catholick, but that only which is common to men with Angelicall spirits. What faith is that? That which worketh by louelove So he. Therefore, by Bernards doctrine, faith voyde of charity, which is common with Deuils, howsoeuer it may make a Romane-Catholicke, and so saith Bernard, it may the Deuill as well, but a true Catholicke it cannot make. St. Augustine also puts a maine difference: saying, Cum dilectione fides Christiani, sine dilectione Aug in Epist. Iohan. tract. 10.fides Daemonum: the faith of a Christian is ioyned with louelove, the faith of Deuils is without louelove. Hee is therefore a Christian, that hath such a faith, as hath louelove ioyned with it: and consequently, they are no Christians, but rather of the number of Deuils, as being members of the Deuill, whose faith is without louelove. And the same Austine elsewhere, plainly declareth who are the faithfull: saying, Corpus Christi est Ecclesia, Aug. in Psal. 56.Ps 56non ista, aut illa, sed toto orbe diffusa. Tota autem Ecclesia constans ex omnibus fidelibus, quia fideles omnes membra sunt Christi, habet illud caput positum in coelestibus, quod gubernat corpus suum: etsi separatum est à visione, sed annectitur charitate. Totus Christus caput est, & corpus eius: The body of Christ is the Church, not this or that Church, but diffused ouer the whole world. And the whole Church consisting of all the faithfull, in as much as all the faithfull are members of Christ, hath that head now set in the heauenly places, which gouerneth his body: and although it bee separated from vision or sight, yet it is knit vntounto him by louelove. For whole Christ is the head, and his body. So we see St. Augustine confesseth none to bee faithfull, but such as are the members of Christ; nor any his members, but the members of his body, the Church: nor Christs Church to be any one particular Church, as the Romane-Catholicke Church, but indeed the Catholicke Church, spread ouer the p. 205whole world. Now if none bee faithfull, but such as are the members of Christ, of his Church, of his body, & Christ is the Sauiour of his body, and not one of his members can perish, yea, not a haire of their heads shall perish: how then are they members of Christ (sith Christians, sith faithfull) that hauehave no part in that saluation, whereof the whole body is partaker? But such are members of Christ, though not perfectly vnited, as Trent saith, Chapt. 7. and Vega commends it. But St. Augustine knew no such members of Christ. Although byAug. Epist. 23. Bonifacio. a common appellation or account, all Christians, as being baptized, are called Faithfull, in as much as they hauehave receiued the character of Faith, which is Baptisme, as Augustine saith: yet properly, and in a strict sense, none are true beleeuers, but such as are indued with a true, liuing, holy iustifying Faith in Christ, whereby they are perpetually and inseparably vnited vntounto him, as liuing members of the same body, to reigne with him for euermore. So Saint Paul doth exemplifie this, in describing a true Iew: Hee is not a Iew, that is one outward; neither is that Circumcision, which is outward in the flesh: but he is a Iew, that is one within, and the Circumcision of the heart, in the spirit, not in the letter, whose praise is not of men, but of God. St. Chrysostome saith, Whence art thou made holy?foreign; Chrylost in Epist. ad Colos. 1. Chrysost. ad populum Antioch. homil. 21.Col 1 Whence art thou called faithfull? Is it not therefore, because thou art sanctified by the death of Christ? Is it not therefore, because thou beleeuest in Christ? And againe: Fidelis propterea vocaris, quoniam & credis Deo, & ab eo creditam ipse iustitiam habes, sanctitatem, munditiam animae, in filium adoptionem, regnum coelorum: Thou art therefore called faithfull, because both thou beleeuest God, and hast from him granted vntounto thee righteousnesse, sanctity, purity of soule, adoption of a sonne, and the kingdome of heauen. Seeing therefore (by the Doctrine of Scriptures and Fathers) faith and saluation cannot bee separated, mee thinkes, the Councell of Trent had done more politickly, if with the losse of charity, they had suffered faith quite to be lost too, rather than retaining it, to be damned with it.

Further, for as much as the Pontificians admit of no other p. 206faith to Iustification, but an historicall faith; wee easily grant that w^ch they so much desire, That their faith doth not iustifie them at all, but may be in them, though they go to hell for it, as themselues do teach. Whereas the faith of beleeuers, w^ch beleeue in Christ, hath the property to saue, & not suffer any to perish. For Christ saith (if we may beleeue Christ, rather than the Popes infallibility in the Councel of Trent) Whosoeuer beleeueth Iohn 3. 16.John 3:16on the Sonne of man (or the Sonne of God) shall not perish, but hath eternall life. And v. 18: He that beleeueth on him, is not condemned. Yes, saith the Councell of Trent, he that is a beleeuer may bee condemned, though still hee continue a Beleeuer. Lastly, sith for all this, that their Faith cannot iustifie nor saue them, yet notwithstanding they wil hauehave this to be a true Faith, though a dead faith. I et vsus yeelde them this also, that the Romane faith is a true dead Faith, or a true Faith of the Diuels and damned. Else what true Faith is it? Gregory, once Bishop of Rome, saith: Vera fides est, quae in hoc, quod verbis Greg. in Euang. homil. 29. tom. 2dicit, moribus non contradicit: That is true faith, which in that it professeth in words, it contradicteth not in maners. And a little after: Fidei nostrae veritatem, in vitae nostrae consideratione debemus agnoscere; t…nc enim veraciter fideles sumus, si quod verbis promittimus, operibus complemus: We ought to acknowledge the truth of our Faith, in the consideration of our life; for then are we truly faithful, if that which we promise in words, we performe in deeds. And St. Ambrose saith, Nunquam fides Ambros. de incarnationis Domini sacramento lib. cap 1.vera turbatur, True faith is neuer troubled. How is then the Pontifician faith a true faith, albeit a dead faith, seeing (according to Gregory) what it professeth in words, it contradicteth in deeds? and according to Ambrose, it is not free from trouble, being ouer-whelmed with horrour of Conscience? yea, St. Hierome saith: Cum dilectio pro…ul abfuerit, & fides pariter abscedit: When charity is away, there faith also is gone with it. To summe vp all in a word that hath beene said of this point; the Notes of difference betweene the true Catholick sauing Faith, and the Romane-Catholicke faith, are these, and such like:

1. The true Catholicke iustifying Faith bringeth eueryevery p. 207one that hath it, vntounto saluation, and such shall neuer perish, Iohn 3. 16. & 18. and 1. Pet. 1. 9. The end of sauing Faith is the saluation of our soule. But the Romish faith doth not, by their owne confession, bring eueryevery one of them that hath it, vntounto saluation: Therefore the Romane Catholicke faith is not the true Catholicke iustifying Faith.

Secondly, the true Catholicke sauing Faith is a free gift of Gods grace, giuen for Christs sake, as Phil, 1. 29 & Ephes. 2, 8. But the Romish faith is no free gift of Gods grace, as being in the very Diuels; which faith also the Councell of Trent separateth from grace, Concil. Trid. Sess. 6. cap. 15. saying, that grace may bee lost, though not faith: Therefore the Romish faith is not the true Catholicke sauing faith. Whereupon Bellarmine,Bellar▪ de libero arbit. l. 1. c. 6. as the mouth of all Pontificians, saith: Fides infusa non perit, gratia recedente, vt Catholici omnes fatentur: Infused faith perisheth not, when grace is gone, as all Catholickes confesse. So that Pontifician faith is no grace with them, and no maruaile then if iustifying faith be in no grace with them also. But how is their faith infused? This may seeme to make faith a gift of God. Let Bellarmine himself resolue it: he saith,Bellar in his fift generall controuersie▪ lib. 2. cap. 31. That all men may beleeue if they will, when the Euangell is preached: and so the Pontifician faith is of them disclaimed to be a speciall gift of Gods sauing grace.

Thirdly, The true Catholicke sauing faith is a confidence in the promises of God in Christ, it being the foundation of things hoped for in Christ, the speciall obiect of it, Heb. 11. 1. But the Romish faith, beeing no other in its owne nature, but that which is common with the very Diuels, by their owne confession, is altogether without hope, hauing no respect to things hoped for, no more than the Diuels, for all their faith, hauehave: Therefore the Romish faith is none of the true sauing iustifying faith. There bee many other differences, which follow in this Treatise.

In stead of adding more to this place, it shall suffice to conclude this Chapter with the definition of sauing and iustifying faith; which may fitly bee thus defined. Iustifying faith is a speciall free gift of God his grace, whereby a sinner beleeuing p. 208in or into Christ, being thus vnited vntounto him, is madeEt maior Catech. Nowell. desinitur fides sic. This the Church of Engl. doctrine. partaker of all Christs merits and righteousnesse, and is by the same faith certainly and infallibly perswaded, that all his sins are remitted, and himselfe in Christ perfectly iustified in Gods sight: this faith also as a liuing roote, containing in it all other graces, as hope, louelove, patience, humility, &c. For the proofe of each part of this definition, we neede not here stand vponupon, as referring both to the foregoing, and ensuing Chapters, where they are amply proued. Now, that I call iustifying Faith a gift of God, I note the efficient cause of it to be God; whereby it is also distinguished from the faith of Diuels, which cannot bee called the gift of God. Secondly, that I call it a free gift of Gods grace, as Phil. 1. 29. this excludes all precedent workes in man, as merits of congruity, or of any preuious repentance, making a man acceptable to receiue Faith in Christ, which jumps with the merit of congruity. Thirdly, that I call it a speciall gift, I exclude all reprobates from hauing any communion with this Faith, it is specially and peculiarly and solely giuen to the Saints, Iude 3. speciall also in regard of the nature of it, being a gift of grace, flowing from Gods special louelove in Christ vntounto his elect Saints. Fourthly, whereby a sinner, &c. I note, that whoso hath this Faith, is empty of all inherent righteousnesse of his own; he must be a sinner, the generall subiect, wherein Faith dwelleth. Fiftly, by beleeuing in, or into Christ, I note the proper act of iustifying Faith, differencing it from all other kinds of faith; as also, that Christ is the proper obiect of iustifying Faith, & not the whole Word of God in generall. Sixtly, being by Faith vnited to Christ, and so made partaker of all Christs merits and righteousnesse, I note, that Faith is the immediate instrument, whereby wee are made one with Christ, and so hauehave our perfect communion with him in all his righteousnesse and graces; in so much as by vertue of this vnion by Faith, Christ and all true beleeuers are all one mysticall Christ. Seuenthly, by being certainly and infallibly perswaded of the remission of sinnes by faith, I note the natiue property of iustifying Faith; which is, to assure a man of his saluation; and p. 209that in a greater or lesser measure, according to the proportion of Faith measured out vntounto vsus; and that faith also assures vsus of our iustification in Gods sight, as laying hold vponupon Christ, who is our righteousnesse: which certainety and assurance is such, as it necessarily excludeth all vaine presumption. For how can a man that is truely and infallibly certaine, be sayd therein vainely to presume? Lastly, I call this Faith a liuing roote, whence all other graces spring; to note the true difference betweene this iustifying faith, and the Pontifician faith, which in its owne nature is dead, vntill (say they) it bee quickened by charity infused into it: to note also how vaine that common cauill and quarrell of Papists is against our doctrine of iustification by Faith alone, as a doctrine tending (say they) to Libertinisme, and to cast off all care of good workes; whereas our faith, whereby we are iustified, is such, as being not a dead, but a liuing roote, including in it all other graces, it causeth the beleeuer to bee as a liuing tree, planted by the riuers of waters, and bringing forth his fruit in due season, whose leafe also doth not wither, and whatsoeuer he doth shall prosper.