THOVGH , according to S. Hierome , Hierom. Haereses ad originem reuocare , refut are est : To reduce heresies to their origen , is to refute them , that is , to shew not only the tyme when they did begin , but also the head , or fountaine from whence they did spring , is a sufficient proofe , both of their nouelty and falsity ; & so to haue shewed the Priuate Spirit to haue beene the origen , & Mother which hath begot all late heresyes , which as a brood of such a Damme , haue descended from her ( which in the first Part is fully performed ) is a sufficient proofe that the same heresyes are degenerate from all diuine Verity , and are as so many poisoned streames descended from an infected fountaine . And though all Sect-maisters , who disclaime & delude the vsual receaued grounds of Christian religion , such as are , Scripture , Tradition , Church , Councels , Sea Apostolike , and Fathers , and appeale euery man to his owne Priuate Spirit , do make this their Spirit the origen of their fayth ( which also in the former part is , I hope sufficiently and copiously conuinced , that the chiefe and prime Protestants before cited , haue done ) might suffice to conuince their doctrine of falsity , for that it is descended from a Mother of such impiety : Though ( I say ) this , that hath beene thus proued , might be a sufficient motiue to breed a dislike of this Priuate Spirit , and of the doctrine springing from it ; yet because , that out of it all sorts and sects of heresyes , especially lately engendred , haue issued as so many vipers out of a dunghill : and because the confutation of it is the confutation of all heresies in their origen , and as it were a brusing of all late nouell opinions in the head , or a strangling of them togeather wiih their Mother in her wombe , ( for to proue the fountaine to be poisoned , is to proue the streame to be infected , and to conuince the Mother of adultery , is to proue the child liable to basta●dy ; ) it is a worke profitable , and ( I hope ) worth the labour to descend into a particuler confutation of this Priuate Spirit , and by speciall and seuerall kindes of arguments ( such as are the authority of holy Scripture , the testimonies of auncient Fathers , the principles of holy Fayth , the euidency of solid reason , & the absurdities both doctrinall and practicall that ensue vpon it , and the fruits and effects which haue beene produced by it ) to lay open the deformity , falsity , and impiety of this Priuate spirit , and to shew the inconueniences , absurdities , and blasphemies which ensue vpon the making it the whole ground of Fayth , the sole interpreter of Scripture , and the only iudge of all controuersies of Faith & Religion , which ( as is before in the former part shewed ) all Protestants haue done , and yet do .

For the better performance of which vndertaken taske , and the more , both orderly to proceed , and more clearely to vnderstand the same , as in the former part we proued six groundes of Christian and Catholike fayth , vpon which it is built ; and shewed , that as the Catholikes do imbrace them all , the Protestants do reiect and delude them all : so it will not be amisse in this part , first ( before we enter the particuler confutation ) to propose to the iudicious Readers consideration , also six helps or meanes , Six meanes or helpes to attain faith by which ordinarily God vseth to worke true & Catholicke fayth , in the hart of euery true beleeuer ; and to shew that , as they are all , and euery one of them concurring to the true fayth of euery Catholik , so they are all wanting to all sortes of Protestants , and to their faith and religion , whereby both Catholikes & Protestants may discerne , as well by what kind of causes and meanes true Fayth is produced , as vpon how solid a ground and foundation the same is builded ; and so al may the better be enabled to iudge whether of the two Religions , that is , Catholike or Protestant , be not only more solidly grounded , but also more diuinely produced .

For which we may note , that as these six Meanes or helpes are necessary to Fayth , so three of them are necessary in respect of the Obiect belieued , and three in respect of the Subiect belieuing . In respect of the Obiect , 1. The material obiect what we do belieue . the first is the Materiall obiect , or articles to be belieued , which as they are supernatural , and aboue the capacity of our vnderstanding , so are they to reason not euident and cleare , but obscure , both in their verity that they are true , and in their reuelation , that they are reuealed by God , and therefore are by fayth , for the authority of God affirming , belieued . And these are the B. Trinity , the Incarnation , Resurrection , Transubstantiation , Iustification , Glorification , and the rest which we belieue .

The second meane is the Formall Obiect , 2. The formall obiect or reuelation why we belieue . or motiue why we belieue , which is the prime verity , reuelation , or testimony of God , who , as he hath reuealed all mysteries that we are to belieue , and as we are to belieue them , because God hath reuealed them ; so did he at the first reueale them all to the Prophets , and Apostles , from whome we are to receaue by Scripture , or Tradition all reuelations of all mysteries of Fayth , whatsoeuer are by any , till the worlds end , belieued , without expectance of new reuelations , by any new spirit ; for so did Christ himselfe make knowne to the Apostles , (a) (a) Ioan. 15.15 . All which he heard of his Father &c. And therupon the Apostles (b) (b) Mat. 16.15 . are commanded to preach the Ghospell to all creaturs . And all faithfull are sayd (c) (c) Eph. 2.10 to be built vpon the foundation of the Prophets and Apostles , that is , vpon the reuelations made by Christ vnto them , and by them deliuered by (d) (d) 2. Thes. 2 14. Scripture , or tradition to vs .

The third Meane is the Proponent cause , or condition necessarily required to our beliefe , which , as an infallible rule and iudge , 3. The proponent cause declaring the certainty of what , and why we belieue . is immediatly to propose to vs the verity , & certainty , both of the articles reuealed , and of the reuelation of them ; for as the articles are aboue our capacity , and the reuelation may to vs be doubtfull , and both are obscure ; and as the Scripture , and Tradition are not only hard & obscure , but also mute , and vnable either to explicate themselues , or expresse to vs the resolution of al doubts which may arise : therefore some Iudge , or Proponent cause in respect of vs , is necessary , which must be not only infallible , and vniuersall in it selfe , and able without errour to satisfy all doubts , but also knowne and visible vnto vs , that by it we may know the verity of all , both articles , and reuelation , as also Scripture , & Tradition : which proponent cause except God had prouided and left vs , he had left vs destitute of a necessary meanes to fayth , which is to deliuer and declare to vs what God hath reuealed , and so had not prouided vs sufficient helps to attaine to the certainty of beliefe : And this is the authority of the Church of God , 4 Credible Testimonies to conuince the Vnderstanding , of the probability of fayth . or the Spouse of Christ , as afterwards shall be proued . And thus , are necessary in respect of the obiect , 1. the Materiall obiect , what we belieue . 2. the Formal obiect , why we belieue , 3. the Proponent cause , to assure vs of the verity both of what , & why we belieue .

In respect of the subiect , who belieues , are also necessary other three helpes : First , a Speculatiue iudgement of the Vnderstanding , grounded vpon credible Testimonyes and probable reasons of perswasions , which doe make appeare euident to mans natural iudgment , that this faith is credible , and worthy of beliefe , and prudently may be accepted as more credible , & more worthy of beliefe , then any other of Pagans , Iewes , or Heretikes whatsoeuer , though it be not as yet for these reasons belieued as true . These euident testimonyes of credibility ( which according to diuers dispositions , doe diuersly moue , and perswade some of them one person , and some another , and which are only humane not diuine , and leaue as yet an impression only of euident credibility , not of diuine verity ) as they are in Scripture required , (e) (e) Psal. 25 Thy testimonies are made credible exceedingly ; so are they ordinarily to men of reason so necessary to their conuersion , that the Will , which is not moued but with reason , or shew of reason ( for nihil volitum nisi praecognitum ) cannot giue consent to any Verity of fayth , except it first be perswaded by some direction of these motiues of credibility . Wherupon ordinarily those who are conuerted from infidelity to Christianity without some one or other of these motiues , may be sayd to be too credulous ; for qui cito credit leuis est corde , Eccles. 15.4 . He that giueth credit quickly is light of hart ; as on the contrary , they who are not moued by them sufficiently proposed , Luc. 24.25 . are Stulti & tardi corde ad credendum ; Foolish and slow of hart to belieue , and thereby are vnexcusable from sinne ; but they who with desire and deligence , with deuotion , humiliation , and resignation do endeauour , and duly doe enquire & seeke out the truth of Religion , are by inuincible ignorance excused from all sinne of positiue infidelity , vntill their vnderstanding be conuinced by euident reasons of perswasion that the one religion is false , and damnable , the other true and infallible . Thus these reasons of credibility are the first help or meanes in the subiect to illustrate the vnderstanding and conuince it of the credibility of the thinges belieued .

Secondly a pious motion , affection , or disposition of the Will , which directed by the former motiues of credibility , and inspired by the speciall guift of grace , either preuenting or infused , doth first it selfe giue consent , and submit itselfe to obedience of fayth , then doth determinate the Understanding to giue assent to the verity of the mysteries proposed . This pious disposition , The pious disposition of the will disposed by grace to giue consent to the verity . first is supernaturall , proceeding from the grace of God , (f) (f) Phi. 2.23 . who workes in vs both to will , and to accomplish ; (g) (g) Phi. 16. And begins in you a good worke , and so our first motion to fayth , is of grace . Seconly , it is free , proceeding from our free power and will , (h) (h) Mar. 16.26 . He that beleeueth and is baptized , shal be saued , but he that belieueth not shall be condemned . And so our free will concurs also to fayth and saluation , or resists by incredulity to damnation . Thirdly , it is necessary to the conuersion of the faithfull , & is the cause why some who haue slender ( yet sufficient ) motiues of credibility , & weake motions of grace , are freely conuerted ; whereas others , who haue stronger both motiues and motion , do obstinatly resist & will not be conuertd , according to that : (i) (i) Act. 28.24 . Certaine belieued these things which were spoken ( by Paul ) certaine beleeued not . And , (*) (*) Matt. 23 37. How often would I gather togeather thy children , & thou wouldest not ? And this is the second help , or meane working in the will .

The guift or habit of faith cocurring to the act of assent or beliefe . The third , and last help , or meane in the Guift , or habit of Fayth , which 1. is a permanent guift , or quality produced by God , & infused into our Vnderstanding ; 2. It doth enable and lighten the Vnderstanding ( which otherwise of it selfe is as able to see and belieue the high mysteries of fayth , as the eye without light is to see colours ) to giue assent , and beliefe to whatsoeuer articles are by holy Church proposed , as reuealed by God : (k) (k) Heb. 11.3 . By fayth we vnderstand , or belieue that God is . It is the beginning and first ground of saluation & iustification , by which we first know God . (l) (l) Rom. 1.17 . The iustice of God is reuealed by fayth : by which we liue in God . (m) (m) Ibid. The iust liueth by fayth : and by which we are prepared to iustification . (n) (n) Rom. 10.10 . With the hart we belieue vnto iustice : We are iustifyed by (o) (o) Rom. 5.1 fayth . It is sometimes both obtained before grace of iustification be had , and also kept , after that is lost : so that many haue this habit of fayth , who haue not the habit of Charity . (p) (p) Ioan. 12.42 . Many of the Pharises belieued in him , but did not confesse him . (q) (q) 1. Cor. 13 24. If I should haue all fayth , and haue no Charity &c. It may be lost , & that only by infidelity , or refusing to belieue , as it was in (r) (r) 1. Tim. 1.20 . 2. Tim. 2.17 Hymenaeus & Philetus , and in those (s) (s) 1. Tim. 6.10 . who erred from the fayth : (t) (t) 1. Tim. 10.19 . Made shipwracke about the fayth . (u) (u) Heb. 6 5. And fell from fayth .

And thus it is lost in all Heretikes , who fall from fayth into heresy , and so loose their habit , by which in Baptisme they were enabled afterwards to belieue truely . And these three , to wit , The credible testimony , to conuince the Vnderstanding , to accept the articles as credible : The pious affection of the will , to encline the will to obedience of faith : And the guift or habit of Faith , to enable both Will and Vnderstanding , to consent and assent to the diuine reuelations , are those which are required on the part of the subiect , or person who belieues .

THE second Consideration may be , to ponder , first , The order & manner of operation of rhe six meanes of fayth . the order and manner of proceeding . Secondly , the necessity and efficacy of these six helpes or meanes of Fayth , all as they are compared one with another , and all , as they haue their operation in vs . And first , for the order , we may obserue , that the manner which by God ordinarily is vsed , according to these meanes , to prepare and help an Infidell , or Heretike of discretion , to his conuersion to true fayth , is this : 1. Mans Vnderstanding by reason of credibility , & motiues of perswasion is induced and disposed to accept this fayth , 1. Credible testimonies persuade . as credible , and such as in prudence may , and is before any other to be beleiued ; and his iudgement by certaine markes , and signes apparent and easy to euery ones capacity , is perswaded that this Church and company of belieuers is rather then any other , the true Church of Christ , by which he is to be directed in all particulars of his beliefe . 2. 2. The churches authority proposeth . He is directed by the Churches authority , how to discerne betweene the verity and falshood of thinges declared , and betweene certainty of reuelation diuine , & illusion diabolicall . And by it is proposed and declared to him what in particuler he is to beleeue as true , and what to condemne as false . 3. 3 Grace inclin●th the will . The wil is inclined by grace to subiect it selfe vnto obedience , in consenting to fayth , & to determine the vnderstanding to yield assent to fayth . 4. The habit of faith enableth the Vnderstanding to belieue the articles reuealed , and the reuelation of them . 4. The guift , or habit of faith , is infused into the Vnderstanding , that it may yeild a firme , and infallible beliefe , or assent to the articles of fayth , thus made probably credible , by reasons of credibility , thus proposed by the Churches authority , and thus made of infallible verity , for the authority or testimony of God reuealing , and affirming them to be true . In which act of assent consistes the essence , and perfection of diuine and supernaturall fayth .

By which is apparent both the manner , and order how ordinarily God workes true Fayth in euery Christian , by these meanes , and also how faith is resolued and grounded vpon euery one of these meanes in particuler . How fayth is resolued Dispositiuè . For if we respect the disposing meanes by which we are prepared to accept of our fayth as credible , it dependes vpon the exteriour motiues of credibility , and so our fayth is resolued into them dispositiuè . If we respect the directing meanes , which propose and declare to vs in particuler , what we are to belieue , our faith depends vpon the authority of the Church , and so it is resolued into it directiuè . Directiuè . If we respect the efficient meanes by which it is wrought in vs , it depends vpon the guift , or habit of faith , and so is resolued into it effectiué . Effectiue . But if we respect the formall meanes , and finall resolution , why we doe belieue it , it depends vpon the diuine reuelation of God , and so is resolued into it , formaliter , Formaliter . and finaliter . Of which the preparatiue meanes , that is , the Credible testimonies are precedent to faith , and leaue only an human perswasion of the credibility of the verityes . The Directiue meanes , that is , the Churches authority , is also precedent , exteriourly proposing what in particuler , and why we are to belieue . The Effectiue meanes , that is , the habit of faith , doth interiourly concurre with the Will and Vnderstanding to the act of beliefe . And the Formall motiue , or meanes , that is , reuelation of God , is the formall , finall , and last resolution why we belieue infallibly such verityes to be true . So that if one aske , by what we are before prepared , and disposed to belieue the truth , it is by the credible testimonies ; if by what we are directed & guided to know the truth , it is by the Churches proposition ; if by what we are assisted , and enabled to assent infallibly to this truth , it is by the habit of Faith ; if for what , and why we doe actually , formally , and finally assent , & belieue the same truth , it is for the reuelation of God . As therefore the Samaritans at the first were prepared by the womans relation ( who told them , that surely it was the Messias who had told her all that she had done ) to thinke it probable that he might be the Messias , and the woman was as it were a proponent , or propounding cause to them of him , (w) (w) Ioan. 4.39 : Many of the Samaritans belieued in him , for the word of the woman , giuing testimony , that he told me all thinges whatsoeuer I haue done . But afterwards hauing heard and conuersed with our Sauiour himselfe for two dayes , they now sayd : (x) (x) Vers. 42. Not for thy saying O woman , do we belieue , for our selues haue heard , and do know , that this is the Sauiour of the world indeed . So all Christians are first prepared by credible testimonies , & directed by Church authority , to the knowledge and certainty of that truth : but afterwards when the diuine reuelation it selfe , as the word of our Sauiour , is made knowne to them , then do they now ( formally and finally ) not for the testimonies of credibility , or Church proposition , but for the diuine reuelation it self , giue firme and infallible assent , and beliefe to the verityes or articles of fayth .

And thus Catholike fayth is that , which is for probable testimonies accepted as credible , by Church proposed as infallible , by an infused habit effected as supernaturall , by diuine verity reuealed as truth infallible , and necessary to be belieued . This fayth is that , which is the beginning and ground of iustification , the way and gate to saluation : Effects of Fayth . vpon which the Church of Christ is founded , and is as the life and soule of it , which maketh vs members and partes of Christs Church , we being by it , and Baptisme inserted into his mystical body , which maketh vs certainly & infallibly belieue , either expresly , or implicitè , all whatsoeuer articles of sayth God hath reuealed to his Church by his Apostles , which is a necessary meane , instrument , or disposition to our iustification , and saluation ; without which none are iustified , and by which , informed with charity , all are iustifyed : which is one , & entire fayth in all faithfull , who for one motiue , and by one proponent cause , do belieue all one doctrine , which being one and entire , belieue as they ought , eyther all articles of fayth explicitè or implicitè , or none at all , which ( by refusing to assent to any one article ( in which is questioned the ground of all ) is by infidelity lost to all : and to conclude which distinguisheth a Catholike from an Heretike , in that whosoeuer hath this fayth is a Catholike , and whosoeuer wants it , or looses it , is an Infidell , or Heretike , and so out of state of grace and saluation . And thus much for the order and manner of Gods working of fayth , by these meanes , in vs .

The necessity of these six meanes of Faith . Secondly , for the necessity and efficacy of these meanes ( though all and euery one in particuler be ordinarily necessary to true and diuine supernaturall faith ) the credible testimonies , as exteriour motiues , to conuince our Vnderstanding ,

Of credible testimonies

Of the pious disposition of the habit of Fayth .

Of the materiall obiect .

Of the formal obiect .

Of the proponent cause