Chapter 43

That such is the greatness of our Faith, that none of the aforesaid motives, nor any other, that can be delivered, are sufficient to make a man believe with this divine Faith; unless our Lord do incline a man to believe by particular favour.

HITHERTO, thou hast heard some of the reasons, which may incline a man to find, that the Catholic Faith is true, & to satisfy any man, that should charge us, as if we were light in believing, since we have more motives, than any Nation of the world. But with all this, assure thyself, that so great is the height of the Christian Faith, that although a man should have, both these and other motives, which might be thought of; and although amongst the rest, he should have also this other, to see miracles wrought in confirmation of the Faith, with his own eyes of flesh; yet¹ such a man shall not be able, by his own strength, to believe, as a Christian must, and as God commandeth him to believe For, the teaching hereof, dependeth upon an interior Master; infusing Faith into the understanding: whereby a man is taught, and fortified towards this belief, as Christ saith, That it is written in the² Prophets, That³ all shallbe taught by God. And the same Lord, which S Peter had confessed for the true son of God, and for the Messiah promised in the law, gave him to understand, that he was not to thank himself, but to acknowledge that Faith and confession, as the gift of God; and he said, Plessed⁴ art thou, Simon the son of jonas; for flesh and blood hath not revealed these things to thee, but my Father which is in heaven And in another place, he saith, All⁵ they who hear, and learn of my Father, come to me.

A sovereign School is this, where God the Father, is he that teacheth; and the doctrine which is taught, is the Faith of Jesus Christ his son; and in that, we are to walk, by the paces of Faith, and Love.. This Faith must not wholly rest, upon whatsoever motives or reasons that may be brought; for whosoever believeth only upon them, doth not believe in such sort, as that his understanding is so persuaded, as to admit no place for doubt, or scruple. But the faith which God infuseth, doth rest upon the divine Truth; and maketh one believe more firmly, then if he saw it with his very eyes, and touched it with his very hands, and with greater certainty, then, That four are more, than three, or the like, which the understanding, seethe things with so great clarity, as to have no difficulty therein, nor ability to doubt thereof, though it would. Then doth a man say, to all the motives which induced him to believe, as they of Samaria, said to that Samaritan woman.

No longer now do we believe, for that which thou saidst; for ourselves have seen, and known that this is the Saviour of the world. But⁶ although they say we have known; yet do not thou understand, that they who believe, have that kind of clarity of evidence, which the Philosophers call Science. For (as before hath been expressed) neither can the understanding arrive, by the reason thereof, to have clarity in things of Faith; nor can faith have evidence; for so it should not be faith; nor would there be any merit in it. It is true, that faith, is said to be a kind of sight; and that it is in the understanding; but because it is not, with this clarity of evidence, S. Paul saith, That we now see as by a glass, but hereafter, we shall see, in heaven, face to face. But the Samaritans say, that they know Christ to be the Saviour of the world, to give us to understand, That they believe it with so great firmness, as that which they do most clearly know; yea and much more than so. For (according to what we have said) he that embraceth the faith, being infused by God, believeth it because it is affirmed by the Truth of God. And⁷ now because this Truth, is infinite, and more certain than all other Truths (since by the participation thereof, all other things receive their strength of truth) such a believer is so assured, that he cannot be deceived in what he believeth, as he is sure that God cannot fail to be true; which certainty, is the greatest of all others whatsoever. And this maketh a man remain so full of satisfaction, in this kind, that there passeth not so much as a thought in his mind, against this faith; or if any pass, it passeth on so quickly, as that it putteth him to little pain. And if he be combated by scruples, or vain thoughts, yet is he full of repose, and quietness in the interior part of his understanding; for his belief is built upon fine and firm stone, which is Truth itself, which he believeth for the very Truth, and not upon other motives. Therefore can neither winds, nor waters, nor rivers, drive it down. And if thou marvel, that in the understanding of a man, who is so various, and changeable in his opinions, & who with so little firmness doth settle himself upon the ground of reason, there is yet in him so great a certainty, and such a settled & firm constancy, that neither by means of argument, or torment, or example of others that lose their faith; nor for any thing, either high, or low, he can be made to stir from his belief, I say that even this may make thee know, That this business, and this building, is no effect of our force, which cannot reach so fare.

A gift of God it is, as S. Paul saith, which can neither be inherited, nor merited, not purchased by humane strength; that no man may glory to have it of himself; but let them be faithful, in knowing that it is the favour of God; and given us for his Son, Christ Jesus sake; as S. Peter saith, You were made faithful by him Do not therefore marvel, that upon the miserable sand of man's understanding, so firm a building is erected; For our Lord affirmeth thus, It is the work of God, that you believe in him, whom he hath sent. So that as God conducteth man to a supernatural end, which is to see him clearly in heaven; so was he not content, that man should believe in him, as merely a man, by the force of motives, miracles, and other reasons. But raising him up, above himself, and giving him supernatural force wherewith to believe, not with doubt, & scruple, as a mere man would do; but with certainty, & security, as becometh the mysteries of God. And hereby we understand, That no man can call upon Christ Jesus, but in the Holy Ghost. For although it be not necessary, that for believing, a man must be in state of grace, (as hereafter I will show) yet can it not be done without the inspiration of the Holy Ghost; For there, S. Paul the Apostle, is speaking of such works of graces as these, which the Divines express, to be given gratis.

This is that Faith, which inclineth the understanding to believe supreme Truth, in that which the⁸ Catholic faith affirmeth; as the will is inclined by love to love supreme goodness. And as the Mariner's needle, is carried force of the North, to turn strait towards the north; so doth God move the understanding by that Faith, which he infuseth, to go towards him, by giving a kind of credit, which is⁹ firm, quiet, and full of satisfaction. And when this Faith is perfect; it carrieth in her company, a certain light, whereby, although it seethe not what it believeth, yet seethe it, how fit it is, to believe the mysteries of God; And not only doth it feel no pain in believing; but much delight; as perfect virtue useth to do, which operateth with facility, constancy, and pleasure.

This is that Faith, which for much reason is to be prized and honoured; since by it we honour God, as S. Paul saith, that Abraham did; giving to God the honour of being so mighty, as that he can do whatsoever he saith. This is that ●ayth, which God hath erected in our soul, as it were a Tower; to the end that mo●●●ng up by it, we may see (though it be, but as in a glass) that which is in heaven, and in hell, and that which happened in the beginning of the world, and that which is to happen in the end. And though a thing may be never so hidden, yet can it not lie hidden from the eyes of faith; as is plame in the case of the good thief; who seeing so much contempt, and exterior baseness, upon the person of Christ crucified; did enter yet, by his faith, into that which was most retired; and he knew him for the Lord of heaven; and confessed him for such, with great hum●●●t●, and constancy.

By¹⁰ this Faith, we believe that to be the scripture, and word of God, which the Church declareth to us to be such. And though it be spoken by the mouth of men, we ●et do embrace it for the word of God. And therefore we do no les●● believe, that Evangelist, or Prophet who wrote that which he did not see, then him that wrote what he saw. For our Faith, doth not cast her eye, upon humane testimony, which resteth upon means that are humane; but upon this, That God inspireth such an Evangelist, or Prophet, to write the Truth; and that God assisted him, that so he might not be deceyued, in what he wrote.

Certain it is, that although S. Peter, with his own ears, did hear that voice of the Father, which he sounded forth in Mount Thabor; This is my wellbeloved son; and who with his own eyes saw Christ Jesus, shine as brightly as the sun; yet if we should consider him, but as a man, giving testimony of what he saw, and heard; more firmness, and certainty, hath the Scripture or speech of the Prophets, who gave testimony of Christ Jesus to be the son of God; although they neither saw, nor heard him ever with their corporal eyes and ears; then that, which S. Peter said, by what he had both heard, and seen.

But¹¹ since the letter of S. Peter, wherein this is written, is declared by the Church, to be divine Scripture, and so by consequence, that whatsoever he saith therein, is the word of God: it is certain that God assisted him in saying it; and assisted him so as that he might not be deceived, in what he either heard, or saw, upon Mount Tha●or; nor in that which he wrote, when he recounted what had passed there. And thus the word of the Prophets is not more firm or certain, because he, or they did utter them; but because they spoke, by the instinct of the same holy Ghost, who is Truth itself.

This habitual faith, God infuseth into the souls of children when they are baptised; and into persons of discretion who want it, he infuseth, both habitual faith, and actual; when they dispose themselves to rece●●e it. For he desireth that all should be saved, and come to the knowledge of this Truth; since without it, God cannot be pleased, nor man be saved. He faileth not to give it to every one, if there be no fault in him.

Footnotes

1. Faith, is the gift of God alone. ↩

2. Isa. 54. ↩

3. joan. 6. ↩

4. Mat. 16. ↩

5. joan. 6. ↩

6. Note. ↩

7. The reason of the infallibility of Faith, & the great extent thereof. ↩

8. Do not wilfully mistake the Author; for whensoever he nameth the Christian faith he meaneth the Catholic Roman, as he showeth plainly, & plentifully by this book. ↩

9. A true description of true Faith, which showeth how noble and sublime a thing it is. ↩

10. Note this; and reverence the church of Christ, which hath power to declare which are the S●●●ture● which are to be be●●u●d by 〈◊〉. ↩

11. Note this wel●. ↩