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THe Councell of Trent being in generall an enemie to the certainety of Faith, which giueth a true beleeuer an as∣surance of his saluation: and withall considering how eui∣dent both Scriptures and Fathers were in this point, so strong∣ly propugned and maintained by Luther▪ and thirdly the Councell it selfe in the canuase of this point, while it was in
consultation, or rather in contention, being diuided into con∣trary parties and sides, some holding for certainety, as Cata∣rinus, and others for vncertainety, as Vega, and others; as the History of the same Councell doth notably discouer. There∣fore it became the politicke spirit of the Councell to vse all cautelous circumspection in the definite concluding of this point, contriuing it vnder such vmbratilous and sub-obscure termes, as that they might seeme neither grossely to oppose the open truth, nor yet displease that party of the Councell, that seemed to encline to the truths side, nor yet leaue Luther vncondemned for defending the truth, nor yet betray their owne cause, which was to aduance the vncertainty of Ro∣mane-Catholicke Faith: Vncertainety being the very hint, which gaue occasion to the Serpent boldly to insult, and so to ouerthrow mankinde. For when Eue said, lest yee dye: the Serpent finding her staggering, takes the aduantage, & strikes her with a down-right blow to the ground, Yee shall not dye at all.
But let vs see the mystery of Trents iniquitie in their wily winding vp this bottomlesse bottome of their implicite Faith in the vncertaintie of it. In the ninth Chapter of the sixt Session they haue these words, Quamuis necessarium sit credere, neque remitts, neque remissa vnquam fuisse peccata, nisi gratis diuinae misericordia propter Christum: nemini tamen fiduciam, & certitu∣dinem remissionis peccatorum suorum iactanti, & in ea sola qui••scen∣ti, peccata dimitti, vel dimissa esse, dicendum est: cum apud Haere∣ticos, & Schismaticos possit esse, imo nostra tempestate sit, & magna contra Ecclesiam Catholicam contentione praedicetur vana haec; & ab omni pietate remota, fiducia. Sed neque illud asserendum est, opor∣tere eos, qui verè iustificati sunt, absque vlla omnino dubitatione apud semetipsos statuere se esse iustificatos, neminem{que} à peccatis ab∣solui, nisi eum, qui certò credat se absolutum & iustificatum esse: at{que} hac sola fide absolutionem & iustificationem perfici; quasi qui hoc non credidit, de Dei promissis, de{que} mortis & resurrectionis Chri∣sti efficacia dubitet. Nam sicut nemo pius de Dei misericordia, de Christi merito, de Sacramentorum virtute & efficacia dubitare debet: sic quilibet, dum seipsum suam{que} propriam infirmitatem, &
indispositionem respicit, de sua gratia formidare, & timere potest: Cum nullus scire valeat certitudine fidei, cui non potest subesse falsum, se gratiam Dei esse consequutum. Thus farre the whole ninth Chapter. That is, Although it be necessary to beleeue, that sins neyther are, nor euer were remitted, but freely by di∣uine mercy for Christ: yet no man boasting of confidence and certainty of the remission of his sinnes, and therewith wholly resting, ought to say, that his sinnes are, or haue been remitted: seeing this vain confidence, voide of all piety, both may be amongst Heretickes, and Schismatickes, yea and is now in these our dayes, and is preached with great contenti∣on against the Catholicke Church. But neither is that to be affirmed, that they who are truely iustified, ought with∣out any doubting at all to conclude with themselues, that they are iustified, and that none is absolued and iustified from sins, but he that certainly beleeueth that he is absolued and iustifi∣ed: and that in this sole faith, absolution and iustification consisteth; as if a man not beleeuing this, should doubt of the promises of God, and of the efficacy of Christs death and re∣surrection. For as no godly man ought to doubt of the mercy of God, of the merit of Christ, and of the a power and efficacy of the Sacraments; so euery man, while hee looketh vpon himselfe, and his owne proper infimity and indisposition, may be b affraid and fearfull of his owne grace: seeing no man can know by the certainty of faith, wherein there may not lye some error, that he hath obtained the grace of God.
Now I desire the Christian indicious Reader to obserue the sundry passages, and as it were the seuerall threads of this Copwebbe. First, like the painted Whoore, she sets afaire face or preface vpon the matter, as attributing remission of sinnes to Gods mercy for Christ, which euery one must necessarily beleeue (she could say no lesse, though in the vp-shot of the matter, she would haue men to beleeue nothing lesse) but in the next place shee comes with a by-blow, and condemnes the confidence and assurance of faith, vnder the termes of boasting. And therefore prefixeth this title before the Chapter; Contra inanem Haereticorum fiduciam: Against the
vaine confidence of Heretickes: A notable packe of cunning, well beseeming the mysterie of iniquity. They doe not goe bluntly to worke, to beate downe-right that confidence and certaine assurance, which is in a true iustifying faith, but slily they wound it, as Ioab did Ab••er vnder the fift ribbe, as being in none but him, that vainely boasteth and braggeth of the assurance of his iustification. Indeede, if this assurance were nothing else but a vaine confidence and boasting, they say something. But while they ioyne this certainty and assurance of Faith with vaine boasting, they plainly discouer their mas∣ked hypocrisie, by mixing and confounding the pure gold of Faith, with mans drosse, as if they were both one, to be faith∣fully assured, and vainly confident. But this assurance, what∣soeuer it is, it must be in Heretickes, and Schismatickes, Ca∣tholickes must haue nothing to doe with it, as being a vaine confidence. Yet vaine as it is, they confesse it to be a great and vehement enemy to the Catholicke Church; to wit, the Romane-Catholicke Church. In which Church, none must so certainly beleeue the remission of his sinnes, as to exclude all doubting; especially in regard of his owne indisposition and infirmity, being fearfull of his owne grace: and no mar∣uaile if such be full of fearfull doubtings, that build their sal∣uation and iustification vpon their inherent grace. But the conclusion is peremptory, iust like the Serpent's in the third of Genesis, beginning smoothly, but ending roughly, like the Sotherne winde; Yee shall not dye at all. So Trents conclusion is, that no man can know by the certainty of faith, whether he haue the grace of God, or no.
Furthermore, the same Councell for the confirmation of the said Chapter, to vphold their tottering vncertainty of faith, hath planted three or foure Canons, full charged with Anathemaes. As Can. 12. Si quis dixerit, Fidem iustificantem nihil aliud esse, quam fiduciam diuinae misericordiae, peccata remittentis propter Christum; vel eam fiduciam solam esse, qua iustificamur: anathema sit: If any man shall say, that iustifying Faith is no∣thing else, but a trust or confidence in the mercy of God, re∣mitting finnes for Christ; or that this confidence or trust is
that onely, whereby we are iustified: let him bee accursed. Faith is then something else, than a trust or confidence in Gods mercy. What else? namely a diffidence in Gods mercy. And Can. 13. Si quis dixerit, omni hominiad remissionem peccato∣rum assequendam necessarium esse, vt credat certò, & abs{que} vlla hae∣sitatione propriae infirmitatis & indispositionis, peccata sibi esse re∣missa; anathema sit: If any shall say, that it is necessary for euery man, for the attainining the remission of sinnes, to be∣leeue certainly, and without any doubting of his owne infir∣mity and indisposition, that his sinnes are remitted: let him be accursed. Note here, another by-blow at the certainty of Faith, but seeming to bee laid vpon the shoulders of humane frailty and indisposition; as if remission of sinnes depended vpon our owne strength and disposition. But I maruaile, why the Pontificians so much distrust their owne indisposition, about the certainty of iustification, when they so much dig∣nifie their naturall disposition vnto iustification; saue onely that (for the loue of their worldly pompe, pleasure, and pro∣fit, one speciall proppe whereof is their vncertainty, causing the simple seduced people to rest wholly vpon their Priest, Pope, and Purgatory, as their last Sanctuary of their troubled soules) they are not disposed to giue God the glory, and to seale to themselues the comfort of iustification by the cer∣tainty of Faith: which certainty of Faith they must needes extreamely hate, when to disgrace it, they are faine to dispa∣rage their owne strength and disposition, which otherwise they do so much deifie & adore. And as if mans disposition in the state of grace, being accompanied and assisted with grace, came short of that disposition which goes before grace; and as if mans disposition were not as able to confirme him in grace, as to prepare him vnto grace. But wee will not enuie them their indisposition to the assurance of grace, no more than wee admire that grace of theirs, which can giue no solid comfort and assurance to the soule and conscience.
But let vs heare what Trent further saith, Can. 14. Si quis dixerit, hominem á peccaetis absolui, ac iustificari ex eo, quod se ab∣solui, ac iustificari certò credat: aut neminem verè esse iustificatum,
nisi qui credat se esse iustificatum: & hac sola fide absolutionem, & iustificationem perfici, anathema sit: If any shall say, that a man is absolued, and iustified from sinnes, in that respect that hee certainly beleeueth hee is absolued and iustified: or that none is truely iustified, but hee that beleeueth he is iustified: and that absolution and iustification is perfected by this sole faith: let him be accursed. Note here, that the Councell of Trent differeth not one haires breadth, from denying faith it selfe to bee absolutely necessary to iustification; as wee shall more plainly discouer her minde herein hereafter. And Can. 15. Si quis dixerit, hominem renatum & iustificatum, teneri ex fide ad credendum, se certò esse in numero praedestinatorum; anathema sit: If any shall say, that a man regenerate and iustified, is bound by faith to beleeue, that hee is certainly in the number of the predestinate; let him bee accursed. And to conclude, the 16. Canon is also annexed as a blade in this reede: Si quis magnum illud vs{que} in finem perseuerantiae donum se certò habitu∣rum, absoluta & infallibili certitudine dixerit, nisihoc ex specialire∣uelatione didicerit; anathema sit: If any shall say, by an absolute and infallible certainty, that he shall certainly haue that great gift of perseuerance vnto the end, except he shall know this by speciall reuelation; let him be accursed. Thus haue we set downe the whole mysterie of Pontifician vncertainty of faith in grosse, as wee finde it ingrossed in the Councell of Trent: For the further vnfolding whereof, let vs consult the authenticke Commentaries of the Councell.
But first, obserue we here what a deale of paines they haue bestowed about this one point of Vncertainty; and that part∣ly, for the reasons formerly alledged in the beginning of this Chapter: but principally doe they impugne this bulwarke of the Certainty of faith, because it is a maine opposite to all their humane inuentions, wherewith, as so many ragges, they haue patched vp their meritorious Capuchin-garment of iu∣stification. As the learned Chemnitius hath well obserued in his Examen vpon this point, saying: Nec sanè nullae sunt cansae, &c. Nor is it without cause (saith hee) that the Pontificians doe so eagerly contend for the maintenance of their Vncer∣tainty:
for they well perceiue, that the whole negotiation of Pontifician Merchandize, is sustained by this meanes. For the conscience, seeking some certaine and firme consola∣tion, when it heares that faith it selfe, euen when it appre∣hendeth Christ the Mediator, ought to doubt of the remission of sinnes, it begins to deuise a masse of inuentions, as vowes, pilgrimages, inuocations of Saints, Pardons, Dispensations, Croisadoes, Buls, Masses, and a thousand such like, being all but vntempered mortar, to build their Castle of Vncertainty in the Ayre. The conscience in this case, being like the vn∣cleane spirit in the Gospell, which seeking rest, and finding none in the wauering Vncertainty of Pontifician faith, taketh vnto himselfe seuen other spirits worse than himselfe, and so the conscience becomes more vncleane, more vnsettled than it was before.
Now in the further laying open of this mysterie of Vncer∣tainty, if wee should follow the infinite perplexities and win∣dings, which we find in their most authenticke Commenta∣ries vpon this point, we should tread an endlesse Maze, as tracing them in their vncertainties. Vega writes a large Com∣mentary vpon the forecited ninth Chapter of this Councell of Trent. And Soto spends foure large Chapters vpon it. No maruaile to see men wander wide in a wildernesse of vncer∣tainty. But wee will deale with them, as the Prophet saith concerning the wilde Asse. A wilds Asse vsed to the wildernesse, that snuffeth vp the winde at her pleasure, in her occasion who can turne her away? All they that seeke her, will not weary themselues, in her moneth they shall finde her. So these Pontificians, wan∣dring in the wilde disconsolate desert of doubtfulnesse and distrust, snuffing vp the winde of vaine opinions at their pleasure, cannot bee auerted from their aberrations; and for a man to pursue them by the foote, were to weary himselfe: hee shall easily finde them out in their moneth, when and where they disburthen themselues of the fruit they trauailed withall. We will therefore onely touch those weighty reasons, which they bring for the establishing of their vncertainty.
Soto hath reserued and marshalled this point of Vncer∣tainty, together with the arguments of it, in the latter end of his third and last booke de natura & gratia, as being his Ro∣mane Triarij, to helpe at a dead lift. And indeede, the maine doctrine of iustification, hath such an inseparable relation to this point of Certainty, as this being denied and remoued, the whole doctrine of Faith falleth to ground. And therefore comming to this point, we may well apply the Prouerbe, Ad Triarios iam res redijt: The matter comes now to be tryed by the Triarij, in whom resided the maine shocke, dint, and vp∣shot of the battaile. As Soto saith, Sentio ego pro mea exiguitate ingenij, &c. I am of opinion, according to the slendernesse of my capacity, that if there were no other argument, that wee are not iustified by faith alone, than that hence it would fol∣low, that a man is certaine he is in the state of grace; wee should for this onely cause deny iustification by sole faith: such is the euidence (saith he) that faith makes no man certaine of his saluation. Et tamen aduersarij, &c. And yet the aduersa∣ries (saith hee) by their peruerse argumentation, doe euen hence especially reason and conclude, that we are iustified by faith alone, because otherwise no man were sure of his iustifi∣cation: for such a strong euidence do they take it, that euery one ought to be certaine of his saluation. Thus Soto. And on the other side Luthersaith: Etiamsi nihil praeterea peccaetum fu∣isset in doctrina Ponteficia, &c. Although there had beene no o∣ther fault in the Pontifician doctrine, than that they taught, that we ought to stagger and wauer, mis-deeming and doubt∣ing of the remission of sinnes, of grace, and our saluation; yet we had iust cause to separate our selues from that Infidell and mis-beleeuing Church. So he. The case therefore standing thus, betweene Certainty and Vncertainty, in the matter of saluation, that thereupon depends the winning and losing of the field: it concernes both sides to bee no lesse sollicitous of the well managing of their forces, if not much more than the ancient Romanes, and their opposite enemies the Albanians: when both sides resolued and concluded to pawne their per∣petuall liberty and state to each other, vpon the successe of
one conflict betweene three twin-brethren, called Horatij, on the one side, and other three twin-brethren, called Curatij, on the other.
First therefore let vs take a view of the state and strength of the Pontifician party. To omit their many distributions of certitude, as eyther in regard of the obiect, or of the sub∣iect, or some diuine, some morall, &c. wherein both Soto and Vega doe infinitely confound themselues: take wee no∣tice first in generall, what kinde of certitude they admit and allow of, and what they reiect and disallow. The certitudes or certainties which they allow of, are these: First, a certi∣tude of Catholicke Faith; to wit, a generall Faith concerning the truth of all things reuealed in the Word of God, &c. which certitude they call a firme and certaine assent (though obscure) to the generall truth of Gods Word. And this they call the certitude, in regard of the obiect, the assent whereof cannot be deceiued: So that they confesse a certaine generall certainty. And this is suitable and proportionable to that kinde of Faith which they hold; namely, a generall Faith. So that their generall certainty stands vpon very good reason; for how can their certainty be any other, but generall, when their faith is no other but generall? for as he said, As the man is, so is his strength: So, as the faith is, such is the strength of it. Certitude therefore being the property of faith (as wee shall shew hereafter) then faith being generall, the certitude thereof can be no other than generall. Secondly, they doe also seeme to admit of a certaine particular certainty of faith, but with such limitation, as they make it to bee a most vncer∣taine certainty, such as may be either true or false. To this purpose, Vega defining certainty to be a certain assent, void of all doubting, whose proper obiect is truth; hereupon he thus inferreth: Ita{que} licet certi nequeant propriè dici de sua gratia, nisi qui se certò & verè credunt esse in gratia: tamen certò assentiri se esse in gratia omnes illas & possumus, & debemus asserere, qui abs{que} vila cunctatione & trepidatione id sibi de se persuadent, siue verè hoc sentiant, siue falsò: Therefore (saith hee) though none can properly be said to be certaine of their grace, but those that
certainly and truly beleeue that they are in the state of grace: yet we may and ought to affirme, that all they doe certainely assent they are in the state of grace, who without all doubt or feare doe perswade themselues hereof, whether their opinion herein be true or false. Et non nunquam &c. And oft times (saith hee) Philosophers and Diuines doe so abuse these termes, as that they affirme, that all that haue a certaine assent of any thing, are absolutely and simply perswaded thereof. Quamobrem, &c. Wherefore the Fathers (to wit, of Trent) in this ninth Chapter, doubted not to say, that Heretickes and Schismatickes doe boast of the certainty of the remission of their sins, when notwithstanding they certainely knew, that that certainety was rather a most vaine perswasion of their Iustification. And so Vega concludes: Neque dubium, quin latinè possimus dicere, apud Haereticos nostrae tempestatis non esse suae gratiae opinionem, sed certitudinem: Nor do we doubt, but that we may say in plaine termes, that the Heritiques of our time haue not an opinion of their grace or iustification, but a cer∣tainety. Note here (iudicious Reader) that the Pontificians doe allow of a certaine vncertaine particular certainety of Faith, namely, such as may bee eyther true or false. They might better haue said iust nothing: sauing that they caute∣lously put this clause by way of preuention, that if a particu∣lar certainty of Faith bee neuer so manifestly proued, yet it may proue at hap-hazzard, eyther true or false. And this Vega would demonstrate by a distinction, saying, There is a two-fold certainty: Per se, or Quoad nos: Eyther a certainty in regard of the truth it selfe beleeued, or in respect of our apprehension, which may be deceiued; according to the Coun∣cels own Text.
In a word, in his fift Chapter following, hee sets downe foure limitations of certainety, that are extra controuersiam, without all controuersie, allowed of the Pontificians. First, that euery man may haue a knowledge of his iustification by diuine reuelation, and that this hath been truly reuealed to some holy men, although but to few, and them Gods greatest familiars, as the blessed Virgin, and the Apostles. Secondly,
it is certaine, that all righteous men may by some certaine signes, and probable arguments, or tokens and coniectures, attaine to a probable notice and opinion, or (as they call it) a coniecturall certitude of their iustification. Thirdly (saith he) it is certaine, that no mortall man, without diuine reuelation, can attaine in this life to the certainety of euidence of his iustification. Fourthly, it is also certaine, that no man can, without diuine reuelation, certainely know anothers iustifi∣cation, vnlesse haply when he shall haue baptized a childe.
To these limitations wee may here adde the substance of that which Vega sets downe in the 46. Chapter of the same booke: the title whereof is, Possunt viri spirituales certitudinem assequi de sua gratia: Spirituall men may attaine a certainty of their grace and iustification. By spirituall men, he vnderstan∣deth those that liue in a state of perfection, as they terme it. Yet this certainety is so rarely found among such, as (after much adoe, and wauering this way and that way, Vega being vncertaine what to thinke of this certainety) at length hee is resolued vpon the point, and giues vs a rare instance of Saint Anthony, whose birth of faithull and religious Parents, whose Christian and holy education, whose firme faith in be∣leeuing all which the Church of Rome beleeueth, whose care not to offend, but to please God in all things, whose voluntary pouerty, whose inoffensiue and innocent life, full of charity, whose humility, whose dayly comming to Masse, and fre∣quent Shrifts, whose watchings and fastings, and other infinit deuotions, induced Vega to thinke, that this certainty of sal∣uation may haply bee found in some spirituall men. But hee must bee a St. Anthony at the least, who is possest with this certainety. So few receiue this gift, as Christ said of conti∣nency. No, not Martyrs themselues, saith Vega, Chapter 43. His words are, Ne{que} adduci possum, vt credam aliquem Martyrem aut habuisse, aut habere potuisse certitudinem de sua iustificatione, &c. Nor can I bee induced to beleeue (saith hee) that any Martyr eyther had, or could haue the certainety of iustification, vn∣lesse God reuealed it vnto him, as also their perseuerance, and crowne of blessednesse layd vp for them; that so they might
the more cheerefully and couragiously persist in their confes∣sion.
With these limitations doe the Pontificians confine their allowance of the certainty of Iustification: First, it is only generall, not speciall or particular. Secondly, if particular there be any, they say it may be true or false. Thirdly, this spe∣ciall certainty is giuen to none, but by speciall reuelation, and that to some speciall choyce persons; as the blessed Virgin, and the Apostles. Fourthly, iust men may haue some coniectural signes, and probable opinions of their iustification. Fifthly, if any had this speciall certainty, then certainly St. Anthony; a priueledge, which not euen the holy and faithfull Martyrs are capable off, without speciall reuelation, saith Vega. His reason is, because euen Heretickes may be Martyrs, and con∣stantly dye for Christ. This is the state of Pontifician doctrine about certainety and vncertainety of faith in iusti∣fication.
Against which, we oppose the truth of Catholick doctrine concerning the certainety of Faith. First, to their first limi∣tation we oppose, That the certainty of Faith is not generall, but particular and speciall. Secondly, to the second, that this certainty cannot be false, but alwayes infallibly true: and that not onely in regard of the truth of Gods word in generall, which certainty may be in dogmaticall and historicall Faith, but also of Gods speciall promises in Christ, which it is the property of sauing faith certainely to apply and appropriate to the beleeuer, that vndoubtedly they belong to him in par∣ticular. Thirdly, to the third, that neyther this certainety is simply and only a speciall diuine reuelation, nor peculiar onely to a few, but it is the proper vertue of sauing and iustifying Faith, and is in euery true beleeuer, in whom true sauing faith is found. Fourthly, to the fourth, that this certainety in euery man iustified, is no coniecturall matter, gathered by probable signes, but a certaine, cleare, firme euidence of Faith. Fiftly, to the fift, As for St. Anthony, much might his priueledge be, as hauing the Patronage of Pigs, & Cattel, which the Priests do so∣lemnly on St. Anthonies day blesse in his name, and so they are
free from all diseases and disasters all the yeare after: and therefore the Pigges Masters or Dames are very Hogs, if they requite not the Priests paines with the best Pigge. But for all St. Anthonies workes of deuotion, if they had beene of a far higher and holier nature, they make but little for this eui∣dence of certainety, but rather the contrary. For the more a man confides in his good workes, the more vnsettled he is in the certainety of iustification. And for Martyrs, I meane Christs Martyrs if they haue not this certainty, then none euer had it. As for Heretickes, they cannot dye for Christ, while they dye in the quarrell of their Heresie. Thus we haue the state of the question on both sides. As for Veg's fourth alle∣gation in his fifth Chapter forementioned, That no man can certainely know, but by speciall reuelation, whether another man be iustified or no, this is impertinent to the present pur∣pose, and so we leaue it extra controuersiam.
But display wee our forces now in the open field, and try we our cause by the dint of truth. First, that the Pontificians should so stiffly stand for their vncertainty of Faith, they haue great reason, in regard it is the strongest supporter (vncer∣taine as it is) of the Tower of Babell, as we touched before. It is the troubled Sea, where Romes Peter-men finde the best fishing. As the Iewes said of Christ, ••f we let him thus alone, all the world will goe after him, and the Romanes will come and take away our kingdome: so the Romane Pontificians may say, If we should allow of certainty of Faith, all the peo∣ple would forsake vs, and wee should lose our Kingdome. What would become then of the merchandise of soules, of Purgatory-Masses, and Dirges, and Trentals, so rich a trade in Romes Court, if the People might purchase saluation by faith, yea, and rest assured of it, without any dependance of humane inuentions?
But let vs examine the former limitations of Pontifician certainty apart. First, they admit only of a generall certainty, but no particular. And reason good: for (as wee said) their Faith is onely generall. And this their certainty they place in the vnderstanding, as they do also their faith. The obiect of
this certainty, is the generall truth of Gods Word. So that this is such a certainty, as the very Diuels and damned may haue: for they beleeue and tremble. Why? but because they are certainly perswaded of the truth of Gods Word. And as the Pontifician faith is common with the wicked: so also their certainty, which is the fruite of such faith. Secondly, in that they say, that certainty may bee true or false, according to the disposition of him in whom it is; this is absurd. For, how can a thing be certaine, & yet false, vnlesse it be certainly false, or a false certainety? Certainety and falshood are incompa∣tible, and meerely opposite. Indeede it is one thing to bee certaine, another to seeme certaine, which seeming certainty is nothing else but opinion. Thirdly, that they deny certain∣ty of faith in iustification, but by speciall reuelation; this a∣greeth with their maine doctrine of faith, which indeed hath no other certainty in it, than such as is in the reprobate: and whereas they restraine their speciall reuelation to some few, this shewes the iniquity of Pontificians, in making a Mono∣poly of Gods grace, and indeede a meere nullity of sauing Faith. Fourthly, their probable coniectures of their iustifi∣cation, are altogether abhorrent from the nature of Faith in Christ, and meere illusions. Such probabilities are impossi∣bilities of saluation. But it is a good reason for the Pontifi∣cians, why they should deny certainty of Faith, if the best certainty be onely coniecturall probability. Fiftly, say they, only spirituall men, liuing in the state of perfection, (as deuout St. Anthony) may haue a certainety of saluation, built vpon his good life. This is another strong reason, why Pontificians exclude certainty of Faith of saluation, seeing it is rather grounded vpon good workes. To these they adde two other reasons, why no man can be certaine of his iustification, be∣cause (say they) no man by the euidence of faith, can bee certaine of his predestination: For, indeede if a man cannot by faith be certaine of his predestination, he cannot bee cer∣taine of his iustification. The reason is good. Lastly, say they, a man cannot be certaine of his iustification, that is not cer∣taine of his perseuerance in grace to the end. But no man
(say they) can be sure of perseuerance: Therefore no man can bee sure of his saluation. These two last reasons are inferred vpon the fifteenth and sixteenth Canons of the Councell of Trent. Thus haue we in generall, as it were in a light velita∣tion or skirmish, spent a small volley vpon the Pontifician forces, which march against certainety of faith. Come wee now to ioyne the maine battaile; wherein wee will obserue this order of sight: first, wee will shew the weakenesse of those arguments they bring for their vncertainety: secondly, we will make good, and fortifie those arguments, authorities, and reasons, wherewith the Catholike truth of the certainty of faith, is maintained and confirmed.
First, for the Pontifician reasons and allegations for their vncertainty of faith, wee finde sundry of them set downe in the history of the Councell of Trent, together with the answers vnto them, forced from the Canuase of the opposite parties: some holding, that the opinion of certainety of grace was an intolerable arrogancy: others, that that certain∣ty in its kinde was meritorious. The first of these were for the most part Dominicans, grounding their opinion of vn∣certainty vpon the authority of Thomas Aquinas, Bona∣uenture, and the Schoole-men. Also vpon reason, saying, That God would not make man certain of grace, lest swelling with pride, and opinion of himselfe, he should dispise others; as knowing himselfe to bee righteous, and others notorious sin∣ners. Also, that Christians would grow sleepy, sloathfull, and carelesse of good workes. In which respect incertitude of grace was profitable, yea meritorious. For perturbation, or trouble of minde, is that which at first afflicts men; but to those that haue learned to beare it, it becomes at length meri∣torious. Besides, they cite places of holy Scripture; as out of Salomon, That man knowes not whether hee be worthy of hatred or loue: out of the Booke of Wisedome, That a man must neuer be free from feare of sinne, that it is pardoned: out of the Apostle, That wee must worke out our saluation with feare and trembling: and that St. Paul professeth of himselfe, that though his con∣science did not accuse him, yet he was not therfore iustified.
These reasons and testimonies, besides many others (saith the History) did chiefly Seripandus, Vega, and Soto alledge and amplifie out of the Fathers.
On the other side (saith the History) Catarinus with Ma∣rinarus, did out of the same Fathers alledge places to the con∣trary, that it might appeare, that the Fathers, as they saw oc∣casion, did attemper their Sermons to the present occasions; sometimes to animate the doubtfull and deiected, sometimes to represse the presumptuous, still submitting themselues to the authority of the Word of God. They said (to wit, Cata∣rinus and Marinarus) that as often as Christ is obserued in the Gospell to forgiue sins, so often he said, Be of good comfort, thy sinnes are forgiuen thee. And that it seemed absurd, that Christ would minister to any man occasion of presumption or pride, or to depriue all of that, which might be matter of profit or merit. Also, that the Scripture bound vs to giue thankes to God for our iustification, which vnlesse we be sure we haue receiued, with what face (yea with what affection) shall we giue thankes? Sith it is folly to acknowledge a benefit, which thou knowest not, whether it bee giuen thee or no. Surely St. Paul doth clearely enough affirme this certainety, when he would haue the Corinthians sensible, that Christ is in them, vnlesse they be reprobates; and when he saith, that therefore wee haue receiued the spirit of God, that by him wee might vnderstand, what is giuen vs of God. And againe more plainely, That the holy spirit doth beare witnesse to our spirit, that wee are the Sonnes of God. And that it is also a part of great impudency, to accuse those of presumption, that beleeue the holy Ghost speaking vnto them. Ambrose affirming, that the holy spirit doth neuer speake vnto vs, but withall it makes knowne vnto vs, that it is himselfe that speaketh. And Christ saith in Iohn, That the world cannot receiue the holy Spirit, because it neyther seeth nor knoweth him; but his Disciples should know, that hee should be and abide in them. Whence (saith the History) Catarinus did very wittily conclude, that that man dreamed, who affirmed that grace was voluntarily receiued, and yet that a man knew
not whether he hath it or no: as if to the receiuing of a thing by a voluntary motion of the minde, it were not necessary, that he which receiues it of his owne accord, should know, that both the thing is giuen vnto him, and that hee truely re∣ceiueth it, and being receiued, possesseth it.
The History further saith: the weight of these reasons for∣ced those, which before accused this opinion of rashnesse, first to giue place, and then thus farre to yeeld, that although for the most part a man cannot haue assurance in this point, yet he may seeme at least to haue some coniecture. They also de∣nied not certainty to Martyrs, nor to the newly Baptized, and to others being assured by speciall Reuelation: and that which at first they called coniecture, they were afterwards brought to call morall faith. Yea Vega himselfe, who in the begin∣ning admitted onely of probability, yeelding to the waight of reasons, began to fauour certainty; but lest he might seeme to approach too neare the opinion of the Lutherans, hee did professe onely so great certainty, as might exclude all doubt∣ing, and could not deceiue: but hee would not acknowledge it for the Christian faith, but onely humane and experimen∣tall. And declaring his opinion by a similitude: As (quoth he) he that hath heate, is certaine that he hath it, and he were voyde of sense, if he should doubt of it: So he that hath grace in himselfe, doth feele it, nor can he doubt, but that hee fee∣leth it; but in the sense and apprehension of his soule, not by diuine reuelation. But the other Patrons of certainty, being compelled of the aduersaries, to set downe their meaning in expresse and plaine termes, whether they beleeued, that man might haue certainty of grace, or whether they thought a man bound to beleeue it, and whether that faith were diuine or humane: at length they professed, seeing that faith was giuen by the testimony of the holy Ghost, that it could not be left to mans liberty, and seeing euery man is bound to be∣leeue diuine reuelations, that that faith was no otherwise to be called, than diuine.
And when they seemed to bee pressed with the straits of the Dilemma, which was obiected; to wit, that that faith was
either equall to the Catholicke faith, or vnequall; if it bee not equall, then it excluded not all doubtfulnesse; if equall, then that a righteous man ought as firmely to beleeue hee is iustified, as the very Articles of his Creede. Catarinus an∣swered, that this faith was diuine, and as certaine excluding all doubtfulnesse, as the Catholicke faith it selfe; but yet that it is not the very Catholicke faith. For that faith, which eue∣rie man giueth to diuine reuelations made vnto him, is also diuine, and excludeth all doubt: but when the Church receiueth these reuelations, then that faith becomes vniuer∣sall and Catholicke; yet in regard of certainty and freedome from doubting, euery mans priuate faith is no way inferiour vnto it, but that the Catholicke faith exceedes this onely in the vniuersality. Thus all the Prophets had first a priuate faith concerning all things reuealed vnto them of God, then after that, they were receiued of the Church, they had the Catholicke faith of the same things. This opinion (saith the History) at the first sight, seemed hard euen to the sauourers of Catarinus; to wit, all the Carmelites, whose Doctor Iohn Bacon did maintaine it; as also to the Bishops of Senogalia, Wigornia, and Salpia, to whom at first that degree of faith seemed to bee precipitious and perilous; but afterwards ha∣uing diligently weighed & examined the force of the reasons, it was approued with an admirable consent of the most appro∣ued of the Bishops: but Soto crying out, that it was too fauou∣rable to the Lutherans; others againe affirming, that Luther was not to be condemned, if he had said, that this faith doth follow after iustification: but condemned, for saying it is the iustifying faith.
And as for the reasons brought on the contrary part, they answer, that wee ought not to giue heede to the iudgements of the Schoolemen, seeing they take the grounds of their opinion from Philosophicall reasons: sith humane Philosophy may iudge amisse of diuine instinct. Againe, that Salomons authority makes not for this purpose. Hee that would draw these words [No man knoweth whether hee bee worthy of loue or hatred] to this purpose, then hee should conclude
hence, that euery most wicked sinner continuing in his sins, should not know whether hee bee hated of God or no. And much lesse is that saying of Wisedome to be applyed to this pur∣pose; and that there is a fallacy in the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which doth not signifie sinne already remitted (as it is in the vulgar translation) but the expiation and propitiation for sinne; and the words of the wise man doe admonish the sin∣ner, not to heape vp sinne vpon too much confidence of ob∣taining pardon, and not of pardon already obtained. Nor must we ground an Article of faith vpon an error of a Translator. (Such was the iudgement in those times concerning the vul∣gar edition, of those that had made it authenticall, which is easie to be obserued by the bookes set forth by those, which were present at the decree of the approbation.) Also that the phrase of the Apostle (worke out with feare and trembling) is an Hebraisme, which doth not inforce a doubtfulnesse, but reue∣rence, or godly feare; for as much as euen seruants doe exhi∣bite feare aud trembling to their Masters, with whom they are deare and gracious. Finally, that the place of Saint Paul made for them, if it bee taken for iustification. For that hee saith, he is guilty of no defect, and yet that he is not therefore iustified; a man may easily inferre, that hee was iustified ano∣ther way, which confirmeth certainty. But the true meaning of the words is, that St. Paul speaking of defect in his functi∣on of preaching the Gospell, doth affirme, that his conscience doth not accuse him of any omission; nor is hee therefore so confident, as that hee dare say, that hee hath performed all the parts of his office, but commits the whole iudgement to God.
And so the History concludes thus: Hee that hath not looked into the opposite writings of those, that were present at these disputations, and which the authors themselues were carefull to commit to print vpon this argument; would scarce beleeue, how many things were discussed about this Article, and with what ardency, not onely of the Diuines, but also of all the Bishops, who were perswaded that their opini∣on was right, & that they had hit vpon the truth: So that the
Cardinall of St. Crosse, saw that many had more neede of a bridle than of spurres; and by frequent digressions from the purpose, and passages to other questions, he often would ex∣presse his desire of putting an end to this controuersie. It was twice propounded in the Synod of the Prelates, to relin∣quish altogether this question, as being ambiguous, long, and tedious: yet affection bearing sway, they fell backe vpon it againe. Thus farre the History; which though somewhat long, yet I hope the Reader will not thinke it more tedious in the reading of it, than I haue done in the inserting of it: which I haue the rather done, that it might the more appear, how, this point of certainty (hauing on the one side eui∣dence of truth to confirme it, and on the other, humane wit and affection to oppugne it) did puzzle and perplexe the whole Synod, and fill them full of vncertainties. Wee see those reasons and authorities alledged by the aduerse faction, who were for vncertainty, very acutely and pregnantly an∣swered by Catarinus, and those with him. Also whereas they catched here and there at some passages of the Fathers, seeming to fauour their doctrine of vncertainty: it is well no∣ted by the History, that the Fathers might sometimes by ac∣commodating their exhortations to the people, as the occa∣sion required, represse the insolency of such as were presump∣tuous, and vainly confident in the assurance of their saluation, howsoeuer they continued in sinne: whereas the Fathers in their maine discourses of faith, speake most clearely in the confirmation of the certainty of iustification, as we shall see hereafter.
Come wee now to Vega's incounters with the certainty of faith: he takes great paines to beate the ayre, what with an∣swering, what with vrging arguments for his Pontifician Goddesse Vncertainty, now an Article of Romes faith. Hee vndertakes, according to his rare dexterity, to answer all opposites, and to expound or moderate the meaning of such authorities, as are alledged out of the Scriptures or Fathers; making them by some pretty quaint distinction, to speake iust as him listeth. The first place he bringeth for his vncertainty,
is out of Iob 9. 20. If I iustifie my selfe, mine owne mouth shall con∣demne mee; if I say, I am perfect, it shall also proue me peruerse. Vega makes much adoe about this place, fending and pro∣uing: but the very sight of the Text is sufficient to confute his folly, in applying it to his vncertainty of iustification, when as this place doth giue such a deadly wound to their iu∣stification it selfe by their inherent righteousnesse, which holy Iob here vtterly disclaimeth. But doth Iob here vtter one syllable of the vncertainty of his faith, in God his Saui∣our and Redeemer? Nay, doth he not protest the contrary? Though he slay mee, yet will I trust in him. And vers. 18. Behold, now I haue ordered my cause, I know that I shall be iustified. Who is he that will pleade with mee? What clearer testimony could this holy man giue of his strong confidence and assurance of his iustification by faith in God? So that I maruaile Vega would at all meddle with the example of Iob, who throughout his booke is such a cleare mirrour of a true beleeuer, whose faith is fortified with all confidence and assurance: sauing that hee can easily impute Iobs certainty to a speciall reuelation, and not to the property of faith. But let not Vega with his iug∣ling, by casting a false myst, think so easily to eclipse the clear beames of truth.
With the like successe he is tampering with Dauid and Sa∣lomon. He alledgeth that of Dauid, Who can vnderstand his er∣rors? Hereupon he inferreth, if a man doe not know his sins, how can he be sure of his iustification? To this allegation, we neede vse no other answer, but Bernards exposition, which Vega himselfe both obiecteth, and takes vpon him to answer, that these words of Dauid are vnderstood onely of veniall sinnes, not of mortall. This Vega confessing to be verisimile; very probable, and likely to be true: yet answereth, that see∣ing mortall sinnes are more truely and properly sinnes, and do more defile the soule, than veniall sinnes, why should these words bee restrained onely to veniall sinnes? I will not now enter into a discussion of veniall and mortall sinnes, a distin∣ction most grosly and impiously abused by the Pontificians: but this I say, that according to the iudgement of Pontifici∣ans
of veniall sinnes, they must needes confesse, that these words Dauid must bee meant onely of veniall sinnes: that is, such as the Pontificians call veniall. The very word in the vulgar Latine will beare no other sense, Delicta, which signi∣fieth slippes, or errors, or certaine defects, and omissions, such as the Pontificians ranke amongst their veniall sinnes. But this place of Dauid makes nothing at all against certainty of faith. For what if a man, yea the holiest man, if Dauid doe not know his sinnes, his slippes, and errors? yet while he com∣plaines hereof, and confesseth them in generall vnto God, praying, O cleanse thou me from my secret faults: what hindreth, but that God cleansing him from all his faults, should seale vnto him the certainty of the remission of all his sins, appre∣hended by a liuely faith? As Dauid saith in the 32. Psalme, Blessed is he whose transgression is forgiuen, and whose sinne is coue∣red, &c. But how shall a man come to be certaine of this his blessednesse? Dauid instanceth it in himselfe, vers. 5. I acknow∣ledged my sinne vnto thee, and mine iniquity haue I not hid: I said, I will confesse my transgressions vnto the Lord, and thou forgauest the iniquity of my sinne. How did Dauid know that God had forgiuen his sinnes, seeing he saith peremptorily, Thou forga∣uest the iniquity of my sinne? Did not Dauid know this by the certainty of faith? Vega, I know, hath his answer at his fin∣gers ends, and will say, that Dauid came to know this eyther by speciall diuine reuelation, or else by Nathans pronouncing Dauids absolution, saying, The Lord hath put away thy sinne. Yea, but Dauid tels vs in the next words, that this was not his case alone, but it was common to euery godly man in par∣ticular: For this (saith Dauid) shall euery one that is godly pray vnto thee, in a time when thou mayst be found. that is, Euery godly man should haue the like comfortable successe vpon his re∣pentance, as Dauid had, and say with confidence, as Dauid did, Thou forgauest the transgression of my sinne.
But Vega, suspecting the strength, of the Father's authority, he addes thereto the Sonnes; to wit, Salomons, Pro. 20. 9. Who can say, I haue made my heart cleane, I am pure from my sin? Quis, Who? That is, few or none, saith Vega; sith interrogations
in Scripture, and in the Fathers, are commonly taken for ne∣gations. And he produceth Hieromes exposition, vpon the second of Ioel, Who knoweth, if God will repent, and pardon? Quod ait, Quis? &c. That he saith, Who? it is to be thought eyther impossible, or very hard. For Salomons saying, Who can say, I haue made my heart cleane? True: who can say it? yea I challenge all the Pontificians in the world: which of them, for all his satisfactory merits, can assure himselfe, that he hath made his heart cleane? Vega shall not neede to seeke out au∣thorities to proue, that by Who, is meant none, or scarce any. For wee will easily grant to Vega, that neuer a Pontifician of them all, not one, can say, and that truely, and with assu∣rance of his owne conscience, that hee hath made his heart cleane.
But Vega (as it seemeth) distrusting the former euidences, as not clear and certaine enough to confirme his vncertainty; he addes an impregnable argument, saying, Si hoc non sufficiat testimonium, &c. If this testimonie be not sufficient, certaine∣ly that which Salomon writes in his Ecclesiastes, should satis∣fie all men. What is that? Eccles. 9. 1. Sunt iustiatque sapientes, & operaeorum in manu Dei: & tamen nescit homo, vtrum amore an odio dignus sit; sed omnia in futurum seruantur incerta, eò quod vniuersa eueniant iusto, & impio, &c. So runnes the vulgar La∣tine: that is, There are righteous and wise men, and their workes are in the hands of God: and yet man knoweth not, whether he be worthy of loue or hatred; but all things for the time to come are kept vncertaine, seeing that all things come alike to the iust, and to the wicked, &c. First, concerning this place, which Vega brings to satisfie all men, any rea∣sonable man would haue thought Vega himselfe had been sa∣tisfied with the pregnant answer of Catarinus, and others in the Councell, to this very place. Wel; but let vs see further the vanitie of Vega's argument gathered from this place. First, we must know, that here (as elsewhere in infinite places) the vulgar Latine swarueth extremely and senslesly from the ori∣ginall. The originall goes thus word for word, No man know∣eth eyther loue or hatred, by all that is before them; as our last
English Translation (the most exact of all other) hath rendred it. So that the sense is cleare, That no man by these outward things, which are before vs, or in our sight, can know eyther the loue or hatred of God towards him: and the reason is added, All things come alike to all, and there is one euent to the righteous, and to the wicked, &c. But whereas the vul∣gar Latine saith, All things for the time to come are kept vn∣certaine: first, there is no such thing in the originall: and besides, to straine these words to Vega's sense, or the Coun∣cell of Trents, to proue the vncertainty of mans saluation, is to wring blood from them, and to turne a mans inside out∣ward, as if the certainty of saluation depended vpon the vn∣certainty of outward worldly things, as pouerty, and riches, health, and sicknesse, prosperity, and aduersity; which come alike to all men, righteous and wicked, yea Heathen and Chri∣stians: yea, and if Vega's sense stood good, then it should fol∣low (as we alledged before out of the History) that the most wicked men, liuing and continuing, and obstinately persisting in sinne, and impenitency, should not know whether they were worthy of Gods hatred or no; whereas euen the most ignorant Heathen hath an accusing and condemning consci∣ence within him, that tels him hee is worthy of the hatred, and not of the loue of God. So that Vega, for all his winding wit, and wrangling about this place, doth but laterem lauare, spend his labour in vaine, thinking to winne credit and au∣thority to his vncertainty from this place of Salomon. As if Salomon in his Ecclesiastes should recant what he had writ in his Prouerbes, where he saith, That the wicked flye, when no man pursueth: but the righteous are bold as a Lyon: If the righteous (and none are righteous, but those that be iustified) be as bold as a Lyon, then certainely they are not appalled with feares and doubts, and the vncertainety of their estate: for that were with the wicked to flye, when none pursueth, beeing af∣fraid at the very shadow of their guilty conscience.
Vega runnes on in his Vncertainty; he fights as one that beateth the ayre (to vse that phrase of the Apostle:) and in his eleuenth Chapter of the same Booke, hee heapeth vp sundry
testimonies: first, out of Daniel 4. 27. Peccata tua el••emosynis redime, & iniquitates tuas misericordijs pauperum; for sitan ignoscet delictis tuis: So runnes the vulgar Latine. But the Originall runnes thus: Breake off thy sins by righteousnesse, and thine iniquities by shewing mercy to the poore: if it may bee a lengthening of thy tranquility. But we need not in this place quarrell the vulgar Latine: that is, Redeeme thy sinnes by almes, and thine iniquities by mercy to the poore: perhaps God will pardon thy sinnes. What makes all this for Vega's vncertainty of Faith? For it is not required that the certain∣ty of Faith should extend to the certaine discouery of ano∣thers iustification: suffice it, that true Faith doth assure a mans selfe of his owne iustification. But Daniel there speaks not of any vncertainety of remission of sinnes in him▪ that hath it, but in a wicked man, that as yet hath it not. Again, by redeeming of a mans sins by Almes, is not meant a meritorious expiation of sinne by satisfaction to God, but this redeeming may bee vnderstood of making restitution to the wronged, which is a testimony of Repentance, as we see in the example of Zacheus. Or this redeeming might bee in regard of pre∣uenting temporall iudgements. Ahab, vpon his hypocriticall humiliation, obtained a repriuall of Gods sentence against him, though not an absolute discharge. So propitious is God to the true humiliation of a faithfull man, when not euen the painted image of piety goes vnrewarded.
The like place he produceth out of Ioel 2. 14. Quis scit, si conuertatur, & ignoscat, &c. Who knoweth, whether he will returne and repent, and leaue a blessing behinde him? The like also out of Ionah 3. 9. Who knoweth, if God will returne and repent, and turne away from his fierce anger, that we perish not? Both these places are of one nature with that of Daniel; being vnderstood of temporall punishments, and that threat∣ned to others, nothing concerning the certainty of Faith in the remission of a mans owne sinnes. Nor vnlike is that place he alledgeth out of Acts 8. 22. where Peter saith to Symon, Repent of this thy wickednesse, and pray God, if perhaps the thought of thine heart may be forgiuen thee. Peter speakes not of the vn∣certainty
of his owne Faith in the remission of his own sins: but of that wicked Symon. Peter knew that Repentance and Prayer to God was a speciall meanes to procure pardon of sinnes; and therefore exhorts Symon to repent and pray: yet withall Peter knew, that not euery repentance obtaineth pardon at Gods hands, no more than that of Iudas, or that of Esau, who for all his teares was reiected. But let vs heare Vega's iudgement vpon this place: Cur Prophetae isti, & Petrus, qui constantissimè praedicabant Deum misericordem esse, & valdè prae∣stabilem super hominum malitijs, istis haesitationis notis vtebantur, nisi vt docerent, non leuiter oportere credere nos esse iustificatos, ne{que} statim ad qualemcun{que} poenitentiam debere nobis-metipsis promittere remissionem peccatorum? that is: Why did those Prophets, and Peter (who most constantly preached that God is mercifull, and very ready to forgiue the sinnes of men) vse these notes of hesitation or doubting, but to teach vs that we should not lightly beleeue that wee are iustified, nor presently vpon any kinde of Repentance, that we ought to promise to our selues pardon of our sinnes? Thus farre Vega's inference is pretty tolerable, referring his vncertainty of the pardon of sinnes, to any sleight or ouerly Repentance. Herein hee jumps with that, which wee said euen now, of Iudas and Esau's repen∣tance. And besides, faith of iustification is not a light beleefe. But shall we heare Vega expresse his minde cleerely and in∣genuously, without any ambiguity? He addeth: Mihi qui∣dem (vt ingenuè dicam, quod sentio) sic olim locuti Prophetae isti, videntur, vt iam tum deterrerent iust••s ab ista certitudine remissio∣nis suorum peccatorum (quam quidam his temporibus iustificatis omnibus perswadere moliti sunt) & ea forma loquentes, arma nobis subministrasse videntur, quibus omnes hos, vt fic dicam, certitudina∣rios reuinceremus: that is, It seemeth to me (that I may inge∣nuously speake, what I thinke) those Prophets did heretofore speake thus, that they might then skare righteous men from that certainety of the remission of their sins (which certain∣ty, certaine in these times haue laboured to perswade all those that are iustified of) and speaking in that forme, they seeme to conuey weapons into our hands, whereby wee should van∣quish
all these certitudinaries (as I may so say) or patronizers of the certainty of faith.
Now well-fare Vega yet, for his candid ingenuity, that he vtters his minde plainely as he thinkes. How is it possible else, that euer we should haue discouered the corruption of his heart in this point: as first, to make no difference be∣tweene the righteous and the wicked; and to draw an argu∣ment from the example of wicked men, as Nabuchadnezzar, Symon Magus, and such like, that because their repentance was doubtfull, and so consequently the pardon of their sinnes; that therefore the righteous and godly men should be deter∣red and affraid of the certainety of the remission of their sinnes vpon their true faith and repentance? And whereas he thereupon triumphs, that these kindes of formes of speech vsed by the Prophets, and the Apostles, are weapons put into the hands of Pontificians, wherewith to beate downe the maintainers of certainety: what are these weapons, but such Withes and flaxen Coards, wherewith Dalilah thought to binde Sampson, and so to betray him into the hands of the vncircumcised? But as Sampson, hauing his seuen Nazaraicall lockes still vpon his head brake them all as rotten tow: so the truth of Faith cannot bee bound, hauing the seuen spirits of God, whereby it retaines vnuincible strength. But the best is, Vega dare not peremptorily conclude it, but only saith, out of his ingenuity, that the Prophets seemed to him to speak so, and that they seemed to conuey such weapons into the Ponti∣ficians hands. Wee will therefore let these passe as seeming arguments, well beseeming Pontificians to vse as their best weapons.
To these he addes a place out of Ecclesiasticus, as the maner of Pontificians is, to equall Apocryphall Bookes with Cano∣nicall Scriptures, accounting them equally Canonicall, as they do also with as good reason their Apostolick Traditions. But wee will not here take vp the quarrell with them in this point. Nor neede we to bee affraid of the place which Vega alledgeth: which is, De propitiato peccato, noli esse sine metu: Of sinne pardoned, bee thou not without feare. This place
also was answered in the Councell by Catarinus, as wee haue recited before, out of the History. For it is not spoken of sin already pardoned, but de propitiatu peccatorum, of the future pardoning of sinnes, as the vulgar Latine (set forth by the Do∣ctors of Louan) hath noted in the Margin, and Vega himselfe addeth the same, in the variety of reading. And the sequell of that place is cleare and euident, that a sinner must not bee bould to commit sinne, vpon presumption of pardon. And therefore it is expressed in the future tense, euen in the vul∣gar: Et ne dicas, miseratio Dei magna est, multitudinis peccatorum meorum miserebitur: And say not thou, the mercy of God is great, hee will pardon the multitude of my sinnes. So little makes this place for Pontifician vncertainty, as it also no whit crosseth the certainty of faith; whose property is not to presume that God will be mercifull, though I sinne, but to beleeue that God is mercifull to mee vpon my present re∣pentance.
And for that of the Apostle [I know nothing by my selfe, yet am I not thereby iustified] vrged by Vega for his vncertainty, in his 12. Chapter, I referre the Reader to the answer made before in the History of the Councell, which is sound and good; and needes not any thing to be added vnto it, although Vega spend a whole large Chapter about it, but all to no pur∣pose in the world, but to exercise his vnlimited liberty to say what he list.
But hauing thus raked the Scriptures together, to make a heape of testimonies for the confirmation of his vncertainty; he proceeds in his 13. Chapter, to the authorities or the an∣cient Fathers. To which in briefe, to auoide tediousnesse, we may answer in generall, as the History hath well noted, that the Fathers sometimes did attemper their speech to the depressing of the proud and presumptuous, as if eyther men had no sinne at all in them, or that sinning, they had Gods mercy at command. And we are to note also, that where the Fathers speake of the vncertainty of mans iustification, or rather of the certainty of their vnrighteousnes; it is most eui∣dent and cleare, that then they speake of mans righteousness
of sanctification, wherein they are neuer perfect in this life. But I cannot here omit to set down one speciall place, where∣in Vega much triumpheth, taken out of St. Augustine. Vega's words are these: Inter omnia, quae legerim in Augustino, apertis∣simè proposito nostro fauent, quae, &c. Among all, which I haue read in Augustine, those words doe most clearely fauour our purpose, which hee writeth vpon the exposition of those words, Incerta & occulta sapientiae tuae manifestasti mihi: that is, Thou hast reuealed vnto mee the vncertaine and hidden things of thy wisedome. Whereupon Augustine saith; Quae incerta? Quae occulta? Quia Deus ignoscit talibus peccatoribus confitentibus, & punientibus sua peccata: What vncertainty? What hidden things? Because God doth pardon such: to wit, sinners confessing, and punishing (or repenting of) their sinnes. And Augustine addes, as Vega also alledgeth; Nihil tam occultum, nihil tam incertum: Nothing so secret, nothing so vncertaine. And Vega here leaping ouer Augustines am∣plification and exposition of his meaning, he onely addes Au∣gustines conclusion: Hoc incertum, patefecerit Deus seruo suo Dauid, &c. This vncertaine thing, God reuealed to his ser∣uant Dauid. For when standing and accusing himselfe, hee said, Peccaui, I haue sinned: forthwith hee heard of the Pro∣phet; that is, of the Spirit of God, which was in the Prophet, The Lord hath put away thy sinne. Well, now let vs a little in∣sist vpon these words of Augustine, which Vega ingeniously confesseth, doe most clearely fauour their cause of Pontifician vncertainty, of all other that hee hath read in all Augustines workes. First, whereas Augustine taking the vulgar Latine for the onely Text which hee followeth, vseth the word in∣certa. I answer, there is no such word in the Originall for in∣certum. The words in the Originall are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, word for word, And in the secret, or in the hidden part (as our last translation well renders it) thou shalt make me to know wisedome. Not a word of vncertainty. Therefore Ve∣ga takes a very vncertaine ground, yea rather a meere Boh•• or emptinesse, whereon to build his vncertainty. Besides, sith Augustine going vpon an vnwarrantable ground, taking
that for Text which Gods Word knoweth not; are we there∣fore bound presently to take his exposition for Gospell? And whereas hee applies those vncertaine and hidden things to the remission of sinnes: wee know Augustine oftentimes a∣bounds with rare conceits; but else, how this application or exposition should result from the Text, vnlesse raised vp by the strength of conceit, the Text it selfe giues vs no euidence to see. But that wee may not seeme too strait-laced, in limi∣ting the ouer-lauish liberty of the vulgar Latine: if wee take downe both the Text, and Augustines Glosse at one bit toge∣ther, it will not choake vs, nor cause vs to surfeit; especially, if we take all the ingredients of it. For it is with Scriptures and Fathers, as with Physicke: if the Dosis haue eyther moe or fewer ingredients, than the wise Physitian prescribeth, it may alter the whole nature of the Physicke, and in stead of health, procure more hurt to the body. And here I must tell you, that Vega deales with St. Augustine, as eyther a negli∣gent, or rather malicious Apothecary, who for some sinister respects, leaues out some speciall ingredient out of the com∣position. Or else (to goe no further than the Scripture) hee treades in the very steppes of the Tempter, who craftily left out the most materiall word in all the Text (which was, In all thy wayes) without which, we haue no warrant of Gods pro∣tection, and so Sathan by his false fingering, would haue made the promise of God of none effect. So playeth Vega. For as we noted euen now, Vega in relating Augustines ex∣position, leaues out the most materiall thing, which Augu∣stine noteth in his explaning and applying those Incerta, or vncertaine things to remission of sinnes. And that is the in∣stance he giueth of the Niniuites. That we may recollect all to one intire head, which Vega hath so torne asunder, wee will set downe Augustines words whole together: Incerta & occulta sapientiae tuae manifestasti mihi: they be the words of his vulgar Text. Whereupon he inferreth, Quae occulta? Quae in∣certa? Quia Deu•• ignoscit & talibus (id est, poenitentibus.) Ni∣hil tam occultum, nihil tam incertum. Ad hoc incertum, Niniuitae poenitentiam egerunt: dixerunt enim, &c. What hidden? what vn∣certaine
things? Because God pardoneth euen such: that is, penitent persons. Nothing so hidden, nothing so vncertaine. Vpon this certainty the Niniuites repented: for they said, though after the Prophet had threatned, though after that voice, Three dayes and Niniuie shall be destroyed: they said a∣mong themselues, that the mercy of God was to be intreated. They said thus, reasoning with themselues, Who knoweth, if God will returne, and shew mercy? It was vncertaine, when they said, Quis nouit? Who knoweth? But hauing once repented, they reaped certaine mercy, &c. So Augustine. Do we not see here a manifest difference between Augustines owne applica∣tion of vncertainty, & Vega's strained application? Vega would apply this vncertainty of the remission of sins to the time past, vnderstanding it of sins already pardoned, as if a man were al∣together vncertaine that his sins are pardoned, when they are already pardoned. But Augustine tels vs plainly, that he vnder∣stands this vncertainty of remission of sins in the future tense, that is, concerning the vncertainty of sins to be pardoned, for which God denounceth expresse iudgments, as in the example of the Niniuites. God hath threatned peremptorily, that with∣in forty dayes Niniuie should be destroyed. What should the Niniuites now doe in this case? They beleeue God, that hee was true in his word: Yet they resolue to repent speedily. But to what purpose, when now the sentence was already pronounced of him that cannot lye? Yes (as knowing that such like threatnings are conditionall) they would at least put it to an aduenture, Who knoweth, if God will returne, and pardon? It may be God will shew mercy. No maruell if the Niniuites were doubtfull of the pardon of those sins, which they knew they had committed, but had not yet repented of. But whence pro∣ceeded this their vncertainty? From their faith? No; but Augustine tels vs the reason: Quia peccata magna erant Niniui∣tarum, dixerunt, Quis nouit? Because the Niniuites sins were great, they said, Who knoweth? So that their vncertainty pro∣ceeded not from the defect of faith, but from the excesse of their sins. But as they were vncertaine before they repented; after they had repented, they found certam misericordiam, cer∣taine
mercy, saith Augustine: witnesse the preseruation of themselues, and their Citie. As therefore the Niniuites were vncertaine (in regard of the grieuousnesse of their sinnes, and the greatnesse of Gods iudgement already peremptorily threatned) whether they should finde God fauourable or no, in reuersing his sentence, and preseruing their Citie; but af∣terwards vpon their repentance found the certainty of Gods mercy, in sparing them, whereof the sparing of their City was a certaine and infallible argument: So sinnefull men, burthened with the guilt and horrour of sinnes, and borne downe with the terrour of Gods wrath threatned in his Word, may well bee doubtfull and vncertaine how God may deale with them, although they resolue with themselues to repent, and humble themselues; but after vpon their true re∣pentance, God being mercifull in pardoning their sins, they finde now certam misericordiam, certaine mercy: the certainty whereof is the very effect of Gods mercy, applied & sealed to the conscience by a liuely faith, no less assured of the pardon of sin, than the Niniuites were of the preseruation of their Citie. Thus Vega's triumph is like his Country-treaties, very plausi∣ble and currant, & will gaine much, if but beleeued, & the cun∣ning conueyances be not discouered. And by this successe of Vega in this one authority, wch he sets down as a master-peece, wee may easily sum vp the account of all his other allegations out of the Fathers for this purpose, what will they amount to.
To the Fathers, he addes the authority of Schoole-men for vncertainty of grace, in his 14. Chapter, and so forwards to the 19. Chapter. But let him take his Schoole-men, we doe not enuie the Councell of Trent their authority, as out of whose Channels is gathered the Sinke of Romane-Catholick faith. So that while Vega alledgeth his Schoole-men, hee is as the Fish in the sea, or a Cocke vpon his owne dunghill. Herein I will doe, as Christ directeth, concerning the Phari∣sees, let them alone, they are all blinde leaders of the blinde. And for Philosophers, as Aristotle, &c. Vega will haue them all of his side, and takes it in great snuffe, that any aduersaries of Pontifician vncertainty, should alledge any Philosopher to
be for them. As hee saith in his 44. Chapter, in answer to those that produce euen Philosophicall reasons to oppugne vncertainty: Laterem lauant, cum nobis putant aduersari Aristo∣telem: as much to say, as in the Prouerbe, They but wash the Blackamore, when they thinke to haue Aristotle to be our ad∣uersary. Well, let them take Aristotle, the Schoole-Doctors, Chapt. 14. Scotus, Chapt. 15. famous Schooles, Chapt. 16. Diuines, Chap. 17. yea the infallible definition of the See A∣postolique, Chap. 18. when they haue done all, what will they gaine but incertainty? imbracing (as Ixion) an empty cloud of feare and perplexity, in stead of Iuno, the true substance of solid comfort. They may be certain of keeping their weak fort of vncertainty vnsurprised, the maintaining whereof brings vnto themselues in the end certaine ruine, and sudden destru∣ction. Let Popish faith bee alwayes vncertaine, doubtfull, fearefull, perplexed, wauering with euery winde of errour, of terror; let it be such (sith it will not, sith it cannot bee any o∣ther, than of those that beleeue and tremble) as can neuer be perswaded of the remission of sinnes, of Gods fauour and mercy in Christ. Seeing they will needs bee vncertaine, let them be vncertaine; as the Apostle saith, Hee that is ignorant, let him be ignorant. In the meane time, as we yeeld to the Pon∣tificians the vncertainty of their faith: so let them suffer vs to maintaine the certainty of true and sauing Catholick faith, which is such, as the gates of Hell shall neuer preuaile against. True it is, that Vega hath spent at the least 20. Chapters, from the 19. to the 39. wherin he moyles in sweate and dust, labou∣ring to answer all obiections that his aduersaries bring for the confirmation of certainty of saluation: wherein hee dea∣leth like a cunning theefe, who knowing which way the Bloud-Hound will pursue him, strawes saw-dust, or some such like thing, to sully the tract, and dead the sent, and at least to retarde and fore-slowe the pace of the pursuer, while himselfe in the meane time may escape the more easily. Or like the female Foxe, which being pursued at the heeles, with her traine dasheth her vrine into the dogs eyes, that vneath they are able to pursue any further. Such is Vega's holy wa∣ter,
which he sprinckleth in our way, thinking thereby to inueagle euen the most sagacious. Or else he would put vs to our shifts, as the Philistims did the Israelites, who hauing taken all their armour and weapons from them, would not suffer them the vse of any iron toole, but such as they must frame in their Forge, and sharpen with their tooles. But bles∣sed be God, we are long ago freed from the spirituall bondage of these spirituall Philistims; we can tell better how to weald our owne weapons, and handle them better in our owne hands, than according to the direction and limitation of these vsurpers; and taking our owne weapons into our own hands, wee shall the better defend the truth against all those opposi∣tions which Vega, with all his Pontifician power, makes a∣gainst it. And when we haue spoken, then (as Iob said) Mock on. But, fearing lest I haue tyred the Reader by leading him through the many windings of Pontifician Vncertainties, which like an ignis fatuus, may easily diuert the Traueller from his plaine path, by leading him through inuious and wilde Wasts: let vs here pawse and breathe a little, and so pursue our purpose in an entire discourse by it selfe; wherin also we must looke for sundry skirmishes and assaults, which the aduersary will not let to make vpon our very Trenches.
Histor. Concil. Trid. lib. 2.
Concil. Trid. Sess. 6. cap. 9.
No rest or peace to the wicked.
Certainty of faith a great aduersary to Romane-Ca∣tholickes.
The Pontifi∣cian Opus operatum yoa∣ked with Gods mercy and Christs merit.
Faith of fear∣full Diuels approued and commended.
Concil. Trid. Sess. 6. Can. 12.
Can. 14.
Chemnitij Exa∣men de fide Iustisic.
Ier. 2. 24.
Soto de nat. & grat. lib. 3. c. 10.
Luther. in Gen. cap. 4••.
Liu. lib. 1. Do••. 1.
Soto de nat. & grat. lib. 3. c. 10.
Iudges 8. 21.
Vega lib. 6. de incertitud. grat. cap. 2.
Certainety of the true Ca∣tholicke faith, opposite to Romish vncer∣tainety.
Non poena, sed causa facit Martyrium. Euangelium fa∣cit Martyrium. Cypri.
A troubled vnsettled con∣science like the troubled sea. Iude 13.
Vega de incer∣titud. grat. c. 25.
Concil. Trid. Sess. 6. can. 15.
The reason is naught, if he meane that the knowledge of predestination must precede the knowledge of our iustifi∣cation. For we do not there∣fore beleeue our iustifica∣tion, because we must first know our pre∣destination: but we come to know our predestination by the fruit of it, iustification.
Histor. Concil. Trid. lib. 2.
Note the iudgement of some Pontifi∣cians them∣selues concer∣ning their Schoole-men.
As we noted before out of Vega, reiecting the vulgar la∣tine, when it makes not for his turne.
In this Coun∣cell of Trent, if the most learned and iudicious of them, had not beene ouer∣swayed by hu∣mane affecti∣on, no doubt, but the truth had preuailed in a great mea∣sure.
Vega lib. 9. de incertitud. grat.
Iob 13. 15.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Concil. Trid. Sess. 6. c. 12. quoted in the Margent.
Rom. 〈…〉〈…〉
Pro. 28. 1.
Vega l. 9. de in∣cert. grat c. 11.
So Pagnin himselfe ren∣dreth it by Ve∣ga's own con∣fession. ibid.
Note here, how imperti∣nent this place is for Vega: sith hee would proue by it vn∣certainty of faith of a mans own saluation, whereas the place speakes of Daniels vn∣certainty of anothers sal∣uation.
Multa viden∣tur, & non sunt.
Eccle 5. 5.
Aug. in. Psal. 50 or 51. vers. 8.
As Aug. de vera & falsa poe••itentia c. 19 expresseth himselfe: say∣ing, Poenitere est poenam te∣nere, vt semper puniat in se vl∣ciscendo, quod commisit pec∣cando: ille poe∣nam tenet, qui semper punit, quod commisisse dolet. tom. ••.
V••e sa••huum̄ Cho••mah Thod••igneni.
Psal. 91. 11. Matth. 4. 6.
Though the Text be, Yet 40. dayes.
Deuils.
Iames 2.