And in this diversity (I mean) in this increase and weakness of faith, there is no partition or division, for the self same root and substance of faith doth always remain, although it be at sometime more, and at sometime less. In like manner, faith is not therefore 1changed nor cut in sunder▪ because one is called general faith, and another particular faith. For general faith is no other then that, which believeth that all the words of God are true, and that God hath a good will to mankind. Particular faith believeth nothing contrary to this, only that which is common to all, the faithful applieth particularly to him self, believing that God is not well minded toward others alone, but even unto him also. So then, it bringeth the whole into parts, and that which is general into particularities. For whereas by general faith he believeth that all the words of God are true: in the same sort by particular faith he doth believe that the soul is immortal, that our bodies rise again, that the faithful shall be saved, the unbelievers destroyed, and whatsoever else is of this sort taught to be believed in the word of God. Moreover, the disputation touching faith that is poured into us, and 2faith that we our selves get, touching formal faith, and faith without fashion, I believe to be beaten out of them which of them selves do bring these new disputations into the Church. True faith is obtained by no strength or merit of man, but is poured into him of God, as I declared in my last Sermon: and though man obtain it by hearkening unto the word of God, yet nevertheless, it is wholly imputed to the grace of god. For unless this grace do work inwardly in the heart of the hearer, the preacher that laboureth out wardly doth bring no profit at all. We read in the third chapter of S. Augustins book, De praedestinatione Sanctorū. That once he was in an error, because he thought that that faith, wherewith we believe in God, is not the gift of God, but that it was in us as of our selves, and that by it we do obtain the gifts of God, whereby we may in this world live rightly and holily. ⟨p. 42⟩But this he confuteth in that book at large and that substantially. So then, true faith which bendeth on God alone, and is directed by the word of God, is formal enough or sufficiently in fashion.
And in this diuersitie (I meane) in this increase and weaknesse of fayth, there is no partition or diuision, for the selfe same roote and substance of fayth doth alwayes remayne, althoughe it be at sometime more, and at somtime lesse. In like manner, fayth is not therefore 1changed nor cut in sunder▪ bicause one is called generall fayth, and another particular fayth. For generall faith is no other then that, whiche beleeueth that al the words of God are true, and that God hath a good will to mankind. Particular fayth beléeueth nothing contrarie to this, onely that whiche is cōmon to al, the faythful applieth particularly to him selfe, beleeuing that God is not well minded towarde others alone, but euen vnto him also. So then, it bringeth the whole into parts, and that which is generall into particularities. For whereas by generall fayth he beléeueth that all the wordes of God are true: in the same sorte by particular fayth he doth beléeue that the soule is immortall, that our bodyes rise againe, that the faythfull shall be saued, the vnbeléeuers destroyed, and whatsoeuer else is of this sort taught to be beléeued in the word of God. Moreouer, the disputation touching faith that is poured into vs, and 2fayth that we our selues get, touching formall fayth, and fayth without fashion, I beléeue to be beaten out of them whiche of them selues do bring these newe disputations into the Churche. True faith is obtained by no strength or merite of man, but is powred into him of God, as I declared in my laste Sermon: and though man obtaine it by harkning vnto the word of God, yet neuerthelesse, it is wholy impated to the grace of god. For vnlesse this grace do worke inwardly in the heart of the hearer, the preacher that laboreth out wardly doth bring no profit at al. We reade in the third chapter of S. Augustins booke, De praedestinatione Sanctorū. That once he was in an errour, bicause he thought that that faythe, wherewith we beleeue in God, is not the gift of God, but that it was in vs as of our selues, and that by it we do obtain the gifts of God, wherby we may in this world liue rightly and holily. ⟨p. 42⟩But this he confuteth in that booke at large and that substantially. So then, true faith whiche bendeth on God alone, and is directed by the worde of God, is formall enough or sufficiently in fashion.
- 1General and particular faithGenerall and particular faith
- 2Faith insp• red, and Faith gotten.
