CHAP. XV. Of the Certaintie of true sauing iustifying Catholicke Faith.

LEauing the Vncertainty of Saluation to the Pontificians, as their vncertainty of Faith, in regard of their incer∣tainty in their grace, incertainty in their baptisme, incertain∣ty in their Sacraments, incertainty in their absolution, incer∣tainty in their Masse, incertainty in their Priests disposition, incertainty in their penance and conuersion, incertainty in their contrition, incertainty in their satisfaction and merits, incertainty in their Monastical life, incertainty in their Saints, incertainty in their charity, incertainty in their righteous∣nesse, Page  252 incertainty in their holy Ghost inhabiting in them, in∣certainty in their in ucation, incertainty in their laying downe their life for Christ, their incertainety in purgatory; while they acknowledge none other certainty, but a morall, coniecturall certainety, which at the best is doubtfull and deceitfull; all which, not only Soto and Vega, but also Bel∣larmine in his Bookes of iustification (iustifying all that ey∣ther the Councell of Trent, or her Commentators, Vega and Soto, or Andradius, and others their fellowes, haue writ con∣cerning this point; yea, and much more, but that I would not goe out of my Text, and prefixed bounds, of the Coun∣cels proper Commentaries) haue amply set down. Come we now to encounter this Romane Catholique vncertainty, with the Catholique doctrine of the certainty of Faith. But be∣fore we can come to lay a firme foundation of this certainty of Faith, which Pontificians call nothing else, but a vaine hereticall presumption: wee must digge vp, and remoue one maine heape of Rubbish and Sand, which the Pontificians haue put to choke vp the hauen of true rest, and to vnder∣mine all certainty of Faith, and whereon they haue cobbled vp their tottering Tower of vncertainty: for the maine ground of their vncertainty is the * authority of the Church, on which must depend the verity and certainty of the Scrip∣tures themselues. Which being so, what maruaile is it, if they vtterly renounce all Certainety of Faith, and of Saluation? For, what certainty of Faith can there bee, if the holy Scrip∣tures, the obiect and ground of Faith, be not certaine? And, what certainty can there bee in the Scriptures, if they must depend vpon the authority of the Church, for their certaine∣tie? And, what certainty can there be in the Church, if this Church be no other than the Church of Rome? And, what certainety can there bee in the Church of Rome, when it wholly depends vpon a the only breast of a sinfull man, vpon whose infallibilitie notwithstanding the whole Pontifician Church cannot finde, no not the least footing for any Certain∣ty of Saluation to stand vpon?

But to remoue this heape of Rubbish: although for mul∣tiplicity Page  253 of Controuersie it be growne to a mighty Mountain, which may seeme to exceede the strength and labour of Her∣cules himselfe to remoue; yet I trust with one small graine of Faith, to ouerturne this Mountaine into the Sea. For first: whether was the Word of God, or the Church more ancient? Was not Gods Word? For, by the voyce thereof was the Church first called. Where was the Church when the Gospell began first to be reuealed? Gen. 3. 15. As yet the whole world in Adam and Eue lay buried in Apostacy; and now totus mundus in maligno positus, the whole world lay in wickednesse, till this Word of the Gospell of the promi∣sed and blessed seede of the woman made a separation, and did constitute a Church. So that the first ground and foun∣dation of the Church, is the Word of God; as it was also of the first frame of the Creation. Hereupon the Apostle saith, That the Church is built vpon the foundation of the Apostles* and Prophets, Iesus Christ being the chiefe corner stone, in whom all the building fitly framed together, groweth vnto an holy Temple in the Lord. The foundation of the Apostles and Prophets, is the Old and New Testament, whereof Christ Iesus is the chiefe corner stone. Away with the blasphemy of the Councell of Lateran, that calleth the Pope, Leo the tenth, the corner stone, and the Lyon of the Tribe of Iuda, and ma∣ny such blasphemous titles, which are proper and peculiar only to the person of Christ. But that eyther the Church, or the Pope of Rome, had any such authority and power ouer the Scriptures, it was neuer known in those purer times of the Church, when the sweet and salutiferous streames of the waters of life were not as yet poysoned and imbittered with that Luciferian wormewood starre, that fell from heauen. It* was in those primitiue and virgine times the Catholicke Doctrine of the Church, That the Church was to be ruled by the Scriptures, and not the Scriptures by the Church, much* lesse by any one man. St Augustine saith, De Catholica Eccle∣sia id credant homines, quod Diuinae Scripturae dicunt, non quod lin∣guae humanae maledicunt: Let men beleeue that concerning the Catholicke Church, which the Diuine Scriptures doe say, and Page  254 not which mens tongues doe mis-say. By which place we see, that the Catholicke Church is to bee estimated according to that which the Scriptures testifie of it. Therefore not con∣trary. And in his Booke of the vnity of the Church, Eccle∣siam* suam demonstrent, &c. Let the Donatists shew mee their Church, not in the tales and rumours of the Affricans, not in the Synods of their Bishops, not in the learning of their disputants, not in their deceitfull signes and prodigies; for wee are fore-warned and fore-armed against such things by the word of the Lord: but in the prescript of the Law, in the predictions of the Prophets, in the songs of the Psalmes, in the Shepheards owne voyce, in the preachings and labours of the Euangelists, to wit, in all the Canonicall authorities of the holy Bookes. Nor so (saith hee) as that they col∣lect and quote such places, as are obscurely, or ambiguously, or figuratiuely spoken, which euery man interprets at his pleasure according to his owne sense. For such places cannot be truly vnderstood and expounded, vnlesse first those which are most plainely deliuered, bee by a firme Faith entertained. Note here the Catholicke doctrine of those times, teaching, that the authority and sense of the Scriptures depended not vpon the Church, but the authority of the Church vpon the Scriptures, and the Scriptures were to bee interpreted by themselues, to wit, the more obscure places by the more plaine; as he speaketh often elsewhere in his Bookes De doctri∣na Christiana. I will adde one place in steed of many: Quis* autem nesciat, &c. Who can bee ignorant (saith hee) that the holy Canonicall Scripture, as well of the Old, as of the New Testament, is contained within its owne fixed limits, and that it is so preferred before all the latter writings of * Bishops, as that it may not bee disputed or doubted off, whether it bee true or false, whatsoeuer is found written in it: and for the writings of Bishops which eyther haue beene, or are writ∣ten after the establishment of the Canon of Scriptures, they haue beene subiect to the wiser iudgements, and grauer au∣thorities of some more skilfull and learned Bishops, and might bee censured by Councels, if ought therein swarued Page  255 from the truth: and those very Councels themselues, which are prouinciall, doe without scruple submit to the authority of plenary Councels, assembled from the vniuersall Christian world; & of those plenary & generall Councels, oftentimes the former are corrected by the * latter, when by some better ex∣periment of things, that which was shut, is opened, and that which was hid, is made known, without any swelling of sa∣crilegious pride, without any strouting of arrogancy, without any contention of bleake enuie, with holy humility, with Catholicke peace, with Christian charity. So that Bishops are corrigible by prouinciall Councels; these by generall Councels, and these also by some latter Councels, as being all subiect to imperfection. But the holy Scriptures come vnder the ferula of no Bishop or Councell to bee censured. Nay, as Augustine saith: Titubabit fides, si diuinarum Scripturarum va∣cillat authoritas: Faith will stagger and stumble, if the autho∣rity of the diuine Scriptures doe wauer. And hee taxeth the Manicheans of this impiety and sacriledge, that they went* about quite to take away the authority of the Scriptures, ap∣prouing any thing, not because they found it written in that supreame authority, but because their fancy tooke a liking to it; therefore they approued the Scriptures. And so their priuate sense must giue authority to the Scriptures, which they frame to their owne fancy, and not the Scriptures giue authority to their Doctrines. What difference then is there betweene the Pontificians, and the Manicheans in this maine point?

But the Pontificians of old, obiect vnto vs one speciall au∣thority out of St. Augustine, to ouerthrow all that hee hath said for the supreame authority of the Scriptures aboue the Church. His words are (which they obiect, and wherein they greatly triumph, to proue the authority of the Church aboue the Scriptures) Ego Euangelio non crederem, nisi me Catho∣licae* Ecclesiae commouer•t authoritas: that is, I should not beleeue the Gospell, vnlesse the authority of the Catholicke Church did moue me. Now if we obserue the occasion of this saying of Augustine, it will easily appeare that hee had no such mea∣ning, Page  256 as to preferre the authority of the Catholicke Church, before the authority of the holy Scriptures; for then hee should with one breath contradict the whole tenure of all his writings, wherein hee still aduanceth the authority of the Scriptures aboue all, as irrefragable, supreame, and subiect to no authority. Now the occasion of this speech of Augustine, was this: Manicheus, a grand Heretique, writes an Epistle to Augustine, wherein he stiles himselfe, Manichaeus Apostolus Iesu Christi prouidentia Dei Patris: that is, Manicheus the A∣postle of Iesus Christ, by the prouidence of God the Father. Whereupon Augustine saith; Haec sunt salubria verba, de per∣enni ac viuo fonte: These are wholesome words, from the eternall & liuing fountain. But with your good patience (saith Augustine) if it please you obserue what I require. Non credo, istum esse Apostolum Christi; quaeso ne succenseatis, & maledi∣•ere incipiatis, &c. I doe not beleeue, that this is an Apostle of Christ; I pray you bee not angry, and fall a reuiling: for you know that I am resolued, to beleeue nothing rashly that you say. I aske therefore who this Manicheus is? you will an∣swer me, an Apostle of Christ. I doe not beleeue it. Now thou hast nothing, what to say, or doe; for thou didst promise me the knowledge of the truth, and now thou constrainest mee to beleeue that which I know not. But haply thou wilt reade the Gospell vnto me, and out of that thou wilt assay to proue the person of Manicheus. Now if thou shouldst finde any man, who as yet doth not beleeue the Gospell, what wouldst thou doe if he said vnto thee, I doe not beleeue it? Ego vero Euangelio non crederem, nisi, &c. For I should not beleeue the Gospell, vnlesse the authority of the Catholicke Church did moue me. Quibus ergo, &c. whom then I haue obeyed, when they said, Beleeue the Gospell; why should I not beleeue them, saying vnto me, Doe not beleeue Manicheus. Elige quid velis: Choose which thou wilt. If thou wilt say, Beleeue the Catholickes: they admonish mee to giue no credit to you. Wherefore, giuing credit to them, I cannot but not beleeue thee▪ if thou shalt say, Doe not beleeue the Catholickes, thou goest not the right way to compell me by the Gospell to the Page  257 faith of Manicheus, seeing I beleeued the Gospell it selfe, be∣ing preached vnto mee by the Catholickes. And so forth to this purpose Augustine pursueth his discourse. So we see the question is about the truth of Manicheus his title, calling himselfe an Apostle of Iesus Christ, &c. This hee obtrudes and thrusts vpon Augustine, to giue credit to it. Augustine (and that worthily) makes question of it. Hee would haue him proue it by the Gospell, Well. But Manicheus foysteth in some counterfeit Gospell, wherein he stiles himselfe an Apo∣stle of Iesus Christ; a Gospell, that was neuer acknowledged for Canonicall Scripture. But Manicheus will haue it recei∣ued for Gospell. How shall it be tryed? Is it therefore Gospel, because Manicheus saith it? Or doth the Gospell depend vp∣on the testimony of one man? No, saith Augustine: Pagan-In∣fidels are brought to receiue and beleeue the Gospell, by the preaching of the Catholicke Church, which hath from time to time kept the Canon of Scriptures intire, without the mix∣ture of counterfeit Gospels. By this authority of the Catho∣licke Church, to wit, by the preaching of the Gospell by the Church, Augustine himselfe, when hee was a Manichee, was wonne to the faith of the Gospell. Hence it is, that instancing himselfe for one, that as yet beleeued not the Gospell, hee saith, Ego non crederem Euangelio, &c. I should not (that is, I, if I were as once I was, an vnbeleeuing Manichee) I should not beleeue the Gospell, vnlesse the authority of the Catho∣licke Church did moue me. So that hee makes the compari∣son betweene the authority of the Catholicke Church, and the authority of one man, Manicheus. The question is, Whe∣ther Augustine, if he were a neutrall beleeuer, as yet neyther beleeuing that Gospell which Manicheus bringeth, neuer heard of before, nor that which the Catholicke Church preacheth, and hath euer taught, should rather bee induced by the peremptory authority of one sole man, to beleeue a new Gospell, than by the authenticke authority of the Catholick Church of Christ, to beleeue the euerlasting Gospell of Iesus Christ, comprehended in both the Testaments, and perpetu∣ally receiued, preserued, professed, preached, and beleeued of Page  258 the Catholicke Church from all ages. In this case Augustine inclines & cleaues to the authority of the Catholick Church. And what true Catholicke doth not reuerence the authority of the Church of God; bringing him to Christ by the prea∣ching of the Gospell, as the Samaritan woman brought her neighbour Citizens to Christ? But being brought vnto Christ, after they had heard him themselues, they said to the woman, Now we beleeue, not because of thy saying; for wee haue* heard him our selues, and know that this is indeede the Christ, the Sauiour of the world. So euery beleeuer may say, I was first induced, and as it were led by the hand and voice of the Church, to beleeue the Gospell of Christ: but after that I haue heard, receiued, and beleeued Christ himselfe speaking in the Scriptures, I now beleeue not for the Church, or any mans saying, but for the authority of Christ, and the Scrip∣tures themselues. As Augustine ingeniously saith to Paulina,* Nolo authoritatem meam sequaris, vt, &c. I would not haue you follow my authority, that you should therefore thinke it necessary to beleeue any thing, because it is spoken by mee: but beleeue eyther the Canonicall Scriptures, or the truth that doth inwardly teach, and giue testimony thereof. For if a truth bee once confirmed by the euident authority of holy Scriptures; to wit, those, which in the Church are called Ca∣nonicall, it is without all doubting to be beleeued. And in his third booke against Maximinus, an Arrian Bishop, dispu∣ting* about the word Homousion, Augustine saith; Nec ego Ni∣cenum, nec tu debe• Ariminense, &c. Neyther ought I to vrge the authority of the Nicene Councell, nor you that of Ari∣minum: for neyther am I bound to the authority of this, nor you of that: but both of vs are bound to the authorities of the Scriptures, common witnesses to vs both, and vnpartiall to eyther: So let thing with thing, cause with cause, reason with reason, contend. Such was the Catholicke Doctrine of those times, wherein Augustine liued, that the authority of the Canonicall Scriptures, was aboue all other authority, ey∣ther of Bishops, or prouinciall Synods, or generall Councels. In those times the man of sinne had not thus exalted himselfe Page  259 aboue all that is called God, or that is worshipped, as to vsurpe authority ouer the sacred Scriptures, whose autho∣rity is venerable: as Augustine saith, Omnia quae proferuntur* à sanctis Scripturis, plena veneratione suscipere debemus: All things whatsoeuer are deliuered out of the holy Scriptures, wee ought to entertaine with all reuerence. As Tertullian saith: Adoro Scripturaeplenitudinem: I adore the fulnesse of the* Scriptures.

But what need we further testimonies to vindicate this Ca∣tholick truth, that the authority of holy Scriptures was euer aboue the Church? yet we will only adde a testimony or two, that in the mouth of two or three witnesses euery word may be established. In St. Chrysostomes workes, the vncertaine author (but allowed of all, euen of the Pontificians them∣selues) vpon the 24. Chapter of St. Matthew, vpon these words, Then, when yee shall see the abomination of desolation stand* in the holy place, let them which are in Iudea, flee to the mountaines: saith thus; that is, When ye shall see wicked heresie, which is the Army of Antichrist, standing in the holy places of the Church, then they which are in Iudea, let them flye to the Mountaines: that is, they which are in Christianity, let them betake themselues to the Scriptures. For as a true Iew is a Christian, as the Apostle saith; Hee is not a Iew that is one* outward, but hee that is one inward: So the true Iudea is Christianity, whose name doth signifie Confession. And the Mountaines are the Scriptures of the Apostles and Pro∣phets: as it is said of the Church; her foundation is vpon the holy Mountaines. And why at this time doth hee com∣mand all Christians to betake themselues to the Scriptures? Because at this time, since Heresie hath inuaded the Churches, there can be no triall of true Christianity, nor other refuge for Christians, which desire to know the truth of faith, but the holy Scriptures. For formerly it was knowne many wayes, which was the Church of Christ, and which was Gentilisme: but now those which would know which is the true Church of Christ, cannot know it by any other meanes, but by the Scriptures. Why? Because all those things, which Page  260 are proper to Christ in the truth, the same also heresies haue in a figure or similitude: they haue likewise Churches, they haue likewise the Diuine Scriptures themselues, likewise Bi∣shops, and other Orders of Clerkes, likewise Baptisme, like∣wise the Eucharist, and all other things, and in a word Christ himselfe. Therefore if any would known which is the true Church of Christ, how can he, in the confusion of so great a si∣militude, discerne it, but only by the Scriptures? And many o∣ther things to this purpose doth the same author there set downe, sending vs to the Scriptures, as the only touch-stone, to try the true Church from the false, counterfeit, & Antichristi∣an Church. If therefore the true Church of Christ be known onely by the Scriptures; then surely the Scriptures depend not vpon the authority of the Church. But that must needes bee the Antichristian Church, that challengeth and vsurpeth an absolute power ouer the Scriptures, which for their au∣thority and sense must be beholden to the Church, to wit, the Church of Rome, to wit, the Pope. And the same Authour in* the 44. Homily, vpon the 23. of Matthew, faith; Hereticall Priests does shut the gates of truth, to wit, the holy Scriptures: for they know, that if the truth should once bee made mani∣fest, then their Church is to be forsaken, and themselues must come downe from their sacerdotall dignity to a popular base∣nesse. and neither themselues doe enter into the truth of the Scriptures, because of their auarice; nor suffer others to en∣ter, by reason of ignorance. But in a point so cleare, and not once called into question among the Fathers of former ages, but onely by a sort of Heretiques, as the Arrians, and Mani∣chees, and the like; still the authority of the Scriptures was preferred aboue all, till of late dayes, the Church of Rome hauing called from the dead the old hereticall vsurpa∣tion, hath cryed downe this authoritie of the Scriptures. We shall not need to produce more authorities out of the Fathers to vindicate the Scriptures authority aboue the Church, or any man whatsoeuer. Let vs conclude the controuersie onely with one question. The Church of Rome challengeth autho∣ritie ouer the Scriptures: I would faine know who gaue her Page  261 this authoritie? For whatsoeuer authority the Church of Rome hath, if shee haue it not from the Scriptures, of what worth is her authority? And, if she haue her authority from the Scriptures, how comes shee to challenge authority ouer that, from whom shee receiueth her authority? vnlesse the Church of Rome deale with the Scriptures in the case of au∣thorities, as she hath dealt with the Emperours in the case of supremacy. For the Bishop of Rome first receiued his supre∣macy ouer other Bishops from the Emperour, hauing it con∣firmed by that vsurping Parricide Phocas: This supremacy not long after grew to that height, as that it ouer-topt the im∣periall Soueraignety it selfe, and so the Pope began to vsurpe authority ouer the Emperour, of whom hee receiued his su∣preame authority. Thus he dealeth with the Scriptures. For the Pope cannot but confesse, that what authority hee hath, is grounded vpon the Scriptures, else his authority is of no value: yet notwithstanding the Pope is not ashamed to a∣uouch, that now the authority of the Scriptures doth wholly depend vpon him. But if the Popes authority bee such, as it hath no ground nor foundation in the Scriptures, then he must proue it to bee some diuine Numen, falling vnto him imme∣diately from Heauen; like the image that came downe from Iupiter, so adored of those Ephesians, whose Goddesse, Diana,* was so famous. Nor euer was that image, nor that great God∣desse Diana more adored of the Ephesian world, than this imaginary vnlimited transcendent power of the Pope ouer Scriptures, and all, adored of the Pontifician world. But say, some Angell from heauen brought him this power in a boxe. Vnlesse this power haue vtterly taken away all power and Authoritie, yea and truth from the Scriptures, it cannot escape Pauls Anathema, which Augustine applyeth, and wher∣with we will shut vp this point: Siue de Christo, &c. Whether* it be of Christ, or of his Church, or of any thing whatsoeuer pertaining to our faith and life, I will not say, Wee (for wee are not to be compared to him that said, Although that wee) but as he addeth there, If an Angel from heauen shall preach vnto you besides that which you haue receiued in the Legall Page  262 and Euangelicall Scriptures, let him bee accursed. Now what can be of greater moment concerning faith and life, than the Popes authority ouer the Scriptures; which being not found in the Scriptures, it is, together with the Pope and all his worshippers, branded with Anathema. Which leauing to the Pontificians, let vs now come to pitch the certainty of salua∣tion vpon the vnmoueable Rocke of the holy Scriptures.

Now for the Catholicke doctrine of the certainty of iusti∣fication, we affirme against all Pontificians, That this certainty is no probable coniecture, no generall hope, no plausible opi∣nion, no deceiueable perswasion, no vaine and hereticall presumption, no speciall reuelation, no peculiar donation to this or that Saint: but that this certainety is the natiue and inbred propertie of a true iustifying Faith, a perswasion that cannot be deceiued, common to euery true beleeuer, though after a different degree and measure, in some greater, in some lesser, in some stronger, in some weaker, according to the measure of Faith, and the mixture and allay of humane frail∣ty, fighting one against another in euery regenerate man, as lacob and Esau in the same wombe; shaken with temptati∣ons, not subdued, sustaining long fight, but euer at length victorious; and when at the weakest, yet it is certaine, * be∣eeuing, though with vnbeliefe, * against hope beleeuing in hope, aboue hope, vnder hope.

For the confirmation of this truth, we call the two Testa∣ments to witnesse. The Hebrewes haue three speciall words, whereby they expresse the nature of true iustifying Faith, as touching the certainety of it. One is, 〈 in non-Latin alphabet 〉, Emun, which sig∣nifieth Faith, the roote where of is Aman, which signifieth to nourish: to which Dauid alludes, Psal. 37. 3. Trust in the Lord, and doe good, so shalt thou dwell in the Land, 〈 in non-Latin alphabet 〉, and thou shalt be sed by Faith; word for word as Tremelius ren∣ders* it. And in the sixt of Iohns Gospell, the Lord ioyneth be∣leeuing on him, and feeding on him, together, as both one• As St. Augustine saith, Crede, & manducasti: Belecue, and thou hast eaten. Now this word which the Hebrewes vse for faith, signifieth also truth, or that which is firme, stable, or settled. Page  263 And what can bee more firme or certaine, than truth? The Prophet Esay hath a very elegant exposition of this word, 〈 in non-Latin alphabet 〉, if ye beleeue not, ye shall not be esta∣blished.* To beleeue, and to bee established, both comming of the same roote in the originall. Hence also comes the word Amen, vsed in all languages, which is a note of beleeuing, and assenting to the truth, and as it were sealing it vnto vs. And the Apostle vseth it for a note of certainty, 2 Cor. 1. 20. For all the promises of God in Christ, are Yea, and in him Amen, &c. that is, Most true and certaine. Faith therefore is no doubt∣full coniecture, or wauering hope, but a most certaine beleefe, firme as truth it selfe.

Another word vsed by the Hebrewes for Faith, is 〈 in non-Latin alphabet 〉, betach, which signifieth trust, security, confidence and affiance. This word is vsed by Esay, notably to set forth the confidence and securitie of Gods Saints; as Esay 32. 17, where speaking of the full reuelation of the Gospell in the comming of Christ in the flesh, hee saith, Then the worke of righteous∣nesse shall be peace, and the effect of righteousnesse quietnes, 〈 in non-Latin alphabet 〉, and assurance, or securitie for euer, as the vulgar Latine renders it. Note here, that the effect of the righteousnesse of Gods Saints, is assurance and security in beleeuing.

The third word vsed in the Old Testament for beleeuing, is 〈 in non-Latin alphabet 〉, Chassah, which signifieth so to beleeue, trust, or con∣fide in God, as to make him our sure sanctuary and resting place, vnder whose protection the Beleeuer is safe and secure, as the Chicken vnder the wing of the Hen; as we reade this word vsed in Ruth 2. 12. (they are the words of Boaz to Ruth) The Lord recompence thy worke, and a full reward be giuen thee of the Lord God of Israel, vnder whose wings thou art come to * trust. And Dauid vseth the same word in the same phrase of speech, Psal. 36. 7. How excellent is thy louing kindnesse O God! therefore the childen of men put their trust vnder the shadow of thy wings. As the Lord vseth the same comparison to the vnbelceuing Iewes, How often would I haue gathered you together as the Hen* gathereth her Chickens vnder her wings, and yee would not? Thus we see the true nature of Faith, as it is expressed by significant Page  264 words in the Old Testament, all of them setting forth the certainty and assurance of Faith in God. So that the certainty w^ch beleeuers haue of their iustification, is not by any extra∣ordinary reuelation bestowed vpon this or that Saint in parti∣cular, but it is of the very essence & nature of iustifying Faith it selfe: and therefore in whomsoeuer this faith is, there also is the certainty of Faith, securely reposing it self in the bosome of Gods mercy, and vnder the wings of his holy protection.

Come we to the new Testament: where let vs begin with that excellent description, which the Apostle makes of sa∣uing and iustifying faith, peculiar to the Saints of God, of* whom he setteth downe an ample Catalogue in the 11. Chap∣ter to the Hebrewes. Faith (saith he, vers. 1.) is the substance of things hoped for, and the euidence of things not seene. The Greeke Text is very emphaticall and significant. First therefore to* acquit this faith, from being that, which the Pontificians would haue to be; to wit, a meere Historicall faith, common with Reprobates and Deuils, the Apostle shewes the obiect of it to be, 〈 in non-Latin alphabet 〉, things hoped for, 〈 in non-Latin alphabet 〉, things not seene: such as the Apostle meaneth, 1. Cor. 2. 9. the things which the eye hath not seene, which God hath prepared for them that loue him: which fall not within the reach of that faith, that is common to the wicked, who are altogether hopelesse, and loue not the Lord Iesus Christ. Therefore the faith here described by the Apostle, is the faith of Gods elect alone, who onely haue the hope of eternall life. Secondly, this faith is called 〈 in non-Latin alphabet 〉, the substance (as also the vulgar La∣tine hath it) or subsistence of things hoped for: that is, Faith makes those things that are hoped for, to be so sure and certaine, as if they were already in our possession. Or 〈 in non-Latin alphabet 〉, is as much as an vnder-proppe or basis, supporting and sustai∣ning vs with constant patience, in the assured expectation of those things hoped for, as yet vnseene. So that it signifieth a most stedfast vnmoueablenesse of faith. As 1 Cor. 15. 58. It is called also 〈 in non-Latin alphabet 〉, an euidence, demonstration, or argu∣ment (as the vulgar Latine) of things not seene. Now what is more sure and certaine than an euidence, or plaine demon∣stration? Page  265 Whereupon St. Chrysostome vpon these words, saith, O what an admirable word he vseth, saying, the argument of* things not seene? for an argument or demonstration is in things most manifest. Therefore faith is a vision of things not appearing, and it brings vs to the same certainty, to the which wee are brought by things which are seene. So that neyther about the obiect of things which are seene, can it bee called credulity, or incredulity: nor againe can it be called faith, but when a man hath certainty concerning those things which are not seene, more than concerning those things which are seene. For because those things which are yet in hope, are reputed as yet without substance, or subsi∣stence, and faith giueth vnto them their substance; not that it addes any thing vnto them, but it selfe is the substance or subsistence of them: For the purpose; the resurrection is not yet fulfilled, not yet present or subsistent, but faith makes it to subsist in our soule: this is it which the Apostle calleth 〈 in non-Latin alphabet 〉, or substance. So Chrysostome. Yea this word 〈 in non-Latin alphabet 〉, as it importeth a subsisting, signifieth also animum praesentem, a confidence or full assurance of the mind. And it is sometimes vsed in authors for a fastening, or a close ioyning together, as a ioynt, 〈 in non-Latin alphabet 〉, a fast iuncture. And such is faith, which* ioyneth the obiect & the subiect together, making the things hoped for, to be as it were in our present possession. It is also the euidence of things not seene, presenting them visibly and sensibly before vs; like a most cleare perspectiue glasse, which presents and attracts, as it were the most remote obiect nea∣rer to the eye, for the clearer view of it. Thus Abraham, and those other Saints of the Old Testament, saw these inuisible things afarre off with the eye of Faith, Heb. 11. 13. and were perswaded of them, and imbraced them, as the Apostle excel∣lently declareth Thus if sauing and iustifying Faith bee the substance, the subsistence, the assurance, the confidence, the coherence of things hoped for; if the euidence, the argument, and demonstration of things not seene, prepared for such as loue God, & reuealed to vs by the Spirit: how then is not this Faith most sure & certain of iustification, & eternall saluation?

Page  266This is further confirmed by sundry other authorities of holy Scripture, as Ephes. 3. 12. In quo habemus fiduciam & acces∣sum in confidentia, per fidem ipsius (as the vulgar Latine renders it well) that is, In whom (to wit, Christ) we haue boldnesse and accesse with confidence, through the faith of him. Now what boldnesse or confidence can a man haue, without assu∣rance and certainty? And, Heb. 3. 6. Christus tanquam Filius in domo sua▪ quae domus sumus nos, si fiduciam & gloriam spei, vs{que} ad finem firmam retineamus: Christ as a Sonne ouer his owne house; which house are we, if we hold fast the confidence, and the reioycing of the hope firme vnto the end. Now the strength of a house doth mainly stand vpon the firmenesse of the foundation. And the Apostle (as wee haue heard) cals Faith the foundation of things hoped for. And Heb. 4. 16. Adeamus ergo cum fiducia ad Thronum gratiae, vt misericordiam, &c. Let vs therefore come with boldnesse vnto the Throne of grace, that we may obtaine mercy, and finde grace to help in time of neede. And Heb. 10. 19. Habentes ita{que} fratres, fi∣duciam, &c. Hauing therefore brethren, boldnesse to enter into the Holiest by the bloud of Iesus, &c. accedamus cum vero corde in plenitudine fidei, &c. let vs draw neare with a true heart * In full assurance of Faith; hauing our hearts sprinkled from an euill conscience, and our bodies washed with pure water, let vs hold fast the professioe of our Faith without wauering: for he is faithfull that promised, &c. And 1. Ioh. 5. 13. 14. Haec scribo vobis, &c. These things I write vn∣to you, that beleeue on the Name of the Sonne of God, That yee may know that ye haue eternall life, &c. Et haec est fiducia, quam habemus ad eum: And this is the confidence that wee haue in him, &c. Thus we see what glorious Elogies or Pray∣ses the holy Ghost giueth to sauing Faith, the proper effects whereof are assurance, truth, confidence, boldnesse: which the vulgar Latine so often translateth Fiducia, a word much enuied by the Councell of Trent, and extreamely inueighed against, yea and shamelessly iniured by Vega; who taking vp∣on* him to interpret the meaning, and to measure out the la∣titude of Fiducia, doth pitifully mangle and mince it; saying, Page  267 that it hath some certaine agreement with Faith, but so as it is distinct from certainty, and that it is a kinde of motion of the appetite, and that it may be in deadly sinners, trusting that they are iustified, when they are not; and that it is a pro∣bable perswasion of obtaining our desire; and that this pro∣bable perswasion of obtaining the mercy of God, is a most fit meanes to the obtaining of Faith. So that in the conclusion, this Fiducia, is by Vega preferred to be set in the ranke of pre∣paratory graces, sauing, that I doe not see how Fiducia can be a meanes to beget Faith, seeing he puts Faith also among his preparatiues: and also in another place saith, That Theologi∣call Faith is the beginning of Iustification, which Faith may be in those that sleepe, and want the vse of reason; and Fidu∣cia is onely an act, or a consequent passion issuing from it. O miserable perplexities! How doe these Pontificians torment their wits, in making infinite doublings, to make men lose the right path! like the Lapwing, which wearieth her selfe partly with her owne plaining voice, and partly with her deuious and extrauagant fluttering about, farre enough from the marke, yet so as if shee were still about it, and all to deceiue and diuert the Fowler from comming neare her nest.

But the Doctrine of the certainty of sauing Faith, is fur∣ther confirmed by the holy Ghost. As Ioh. 3. 33. The Lord saith, Hee that hath receiued his testimony, hath set to his seale, that God is true. What seale is this, but the seale of Faith? So the Lord applies it, vers. 36. Hee that beleeueth on the Sonne, hath euerlasting life. And St. Iohn ioynes them both together, setting the seale of Faith to the testimony, 1. Iohn 5. 9 10. 〈 in non-Latin alphabet 〉 This is the testimony of God, which he hath testi∣fied of his Sonne: Hee that beleeueth on the Sonne of God, hath the testimony in himselfe. Faith then is the seale of Gods testimony; and what greater certainty or assurance can be, than in a seale? Also Matth. 9. 2. Confide fili, &c. Sonne, be of good comfort (or be confident, as the originall word sig∣nifieth) thy sinnes be forgiuen thee. So vers. 22. Confide filia, &c. Daughter, bee confident, thy Faith hath saued thee. So that the confidence of sauing Faith in the remission of sinnes, Page  268 is not onely in the masculine sexe, Sonne be confident; but euen in the female and weaker sexe, Daughter be confident, thy Faith hath saued thee, goe in peace. This certainty of Faith is also confirmed by a comparison taken from building. Christ Iesus is the Rocke, whereon euery beleeuer as a house is built. This building is so strong, as no flouds of persecuti∣ons, nor windes of temptations can shake it downe. Hence* Esay saith of God, and God of Christ, Behold, I lay in Sion for a foundation, a stone, a tryed stone, a precious corner-stone, a sure foundation: He that beleeueth shall not make haste. What is this, that he saith, He that beleeueth shall not make haste? Haste (wee know) is a signe of feare, which causeth slight: feare is a to∣ken of a guilty conscience in wicked men, who flye, and haste away, when none pursueth: But the righteous is as bold as a* Lyon. A Lyon hasteth not away at the sight of men; such is he that beleeueth, he makes no haste: but as Dauid saith,* his heart standeth fast, and beleeueth in the Lord. So Paul and Peter, both speaking by the same Spirit, expound the same place thus, Rom. 9. 33. and 1. Pet. 2. 6. Behold, I lay in Sion a chiefe corner-stone, &c. and hee that beleeueth on him shall not bee confounded, or, shall not be ashamed. Now what is it, that maketh a man confounded or ashamed, but sinne; and shame, the pu∣nishment of sinne? But he that beleeueth on the Son of God, this precious corner-stone, hath his sinnes remitted, and his shame remoued: there remaines not so much as the least staine or guilt of sinne in his conscience, whereby to affright or ashame him, or that hee should for feare or shame make haste.

Now certainty being a natiue and inherent quality of Faith, is not therefore any extrinsicke or accidentall thing, giuen out of speciall grace to such & such beleeuers, as it were by extraordinary reuelation, as if some few of Gods speciall Fauourites, had this granted and ingrossed vnto them, in the nature of a Monopoly. But this certainty, is as inseparable a quality of sauing Faith, as the heate is of fire. And therefore certainty of Faith is common to all true beleeuers, without exception. Not onely Iob had it, nor onely Paul, but all and Page  269 euery true beleeuer; the poore Palsie-man, who while his* body was trembling, as it were in a motion of trepidation, yet his Faith was fixed in his orbe. The silly weak woman had no lesse strong Faith to stay the running issue of her bloud, than the valiant Ioshua had, in staying the course of that * Gyant∣like-running* Sunne. For the woman said within her selfe, If I may but touch the hemme of his garment, I shall be whole: not, I may perhaps bee whole, or, I haue a probable perswasion or coniecturall opinion to be made whole; but, I shall bee whole. In a word, this Faith, yea this certaine confident Faith, this substance of things hoped for, and this euidence of things not seene, was in all beleeuers of the Old Testament, none excep∣ted, whereof the Apostle giues vs a summary Catalogue, in the 11. to the Hebrewes. Tell mee, what shall wee say of the very women? (a sexe, whom the Pontifician Church much scorneth in the point of Faith) yet the Apostle saith of them, That by Faith the women receiued their dead raised to life* againe; others of them were tortured, not accepting deliue∣rance, that they might obtaine a better resurrection. But I trow, if they had not beene certaine, but doubtfull of their saluation, would not the sense of their tortures in their more tender bodies, the naturall feare of death in their more passio∣nate mindes, and the loue of life, haue easily perswaded them to haue accepted deliuerance, being offered? Would they (thinke you) so easily haue parted with their liue bird in the hand, vpon the vncertaine hazzard of two in the bush? No, it was their Faith, and the certainty of their Faith, that made them despise present life, and imbrace present death, because they were sure to receiue a better resurrection, than the re∣ceiuing of their temporall life from a temporall death. De∣uout a Bernard saith, Nonne si fluctuat fides, inanis est & spes no∣stra? Stulti ergo Martyres nostri, sustinentes tam acerba propter incerta, nec indubitantes, sub dubio remunerationis praemio, durum per exitum, diuturnum inire exilium: If Faith wauer, is not our hope also vaine? Our b Martyrs then were fooles, to vndergo such bitter torments for vncertainties, nor to make no doubt, vnder a doubtfull recompence of reward, to goe into a long Page  270 exile by a hard passage. Yea, saith the Apostle (and he speaks it in the behalfe of all true beleeuers, Citizens of the Hea∣uenly Ierusalem) we know that if our earthly house of this tabernacle were dissolued, we haue a building of God, an house not made with hands, but eternall in the Heauens. We know it: and it is by Faith that we know it; and what greater cer∣tainty than knowledge?

And to conclude, the Apostle makes this knowledge of Faith to pertaine in common to all beleeuers, and so in com∣mon, as peculiar only to Gods Elect; sith they that want this certainty of Faith, are Reprobates. Examine your selues whether yee bee in the Faith, proue your owne selues: Know yee not your owne selues, how that Iesus Christ is in you, except yee bee Reprobates? Therefore a man by examining himselfe, may know whether hee bee in the faith; a man, by prouing him∣selfe, may know that Iesus Christ is in him. If he cannot at all come to know that Christ is in him (and if hee neuer can bee certaine, but euer remaines doubtfull of it, so that hee knoweth it not) then hee is a reprobate, if hee perseuere in this doubting and doting ignorance vnto the end. Then by the Apostles rule (and the rule is infallible) they that doubt of their faith, of their saluation by Christ, of their iustifica∣tion, are concluded to bee reprobates. What shall then be∣come of the whole Pontifician Church, who teach and pro∣fesse,* yea, who peremptorily decree and command, that none vnder paine of Anathema, doe beleeue certainely, and with∣out doubting of his saluation? O Reprobate Church! But leauing them, wee see the Apostles peremptory command to the Corinthians, and so to Christians, so to examine themselues, so to proue their owne selues, as that they know (and knowledge is certaine) that they are in the Faith, and that Iesus Christ is in them. Whosoeuer hath not this know∣ledge, this certainety of Faith, is by the holy Ghost doomed and damned for a Reprobate, whatsoeuer the Councell of Trent say to the contrary.

Ob. But the most firme beleeuer is not without doubtings, yea, such as sometimes doe border and trench vpon despaire, Page  271 through some fierce assault of tentation. It is true indeede. But this doubting is not the effect of faith, but rather a defect, or weakenesse of Faith, while the act of it is for the time suspended, or suppressed; God so disposing it for our tryall, and further approbation. As the soule remaines intyre, euen in deliquio, though it haue not for the time its organicall operations in the body: So of Faith. Faith may bee brought euen vs{que} ad deliquium, to an extreame fainting in our sense and apprehension, and as it were to the last gaspe: yet Gods Aqua coelestis, is neuer wanting to reuiue it. Faith may for the time bee asleepe in a mans heart, as Christ was in the ship, while the heart is euen couered ouer with waues of temp∣tations: yet being awakened by prayer, by and by the Coast is cleered againe, and faith, recouering its natiue strength, assureth the heart, as the Angell did Paul in that dangerous* Nauigation, That none in this litle Barke of ours shall perish,* but safely arriue vpon the Honey-hauen of Melita, euen at that true Honey-flowing-land of Canaan.

Indeede Faith suffereth many paroxismes, or fits of tenta∣tions: but all such fits are but as so many fits of an Ague in the Spring, which make a man the healthier and stronger all the yeare after. What if Faith now and then doe sleepe? yet sleepe, wee know, though it binde vp, and as it were deaden the senses for the time, that vneath a man sleeping is discer∣ned from a dead man: yet, this very deepe sleepe tends to the refection of the body, and makes it arise more vigorous, euen as a Gyant refresht with wine, or as a Dazie, drooping all the night, displayes its cheerfull lookes at the approach of the morning sunne. The Sunne may bee eclypsed or clouded a while, but anon breakes through all interpositions and op∣positions, with the fresh darts of his piercing beames; and during the Eclipse, it lacked none of its light in our vnder∣standing, but we lacked the light of it in our sense: So Faith may be eclipsed or ouer-clouded with tentations for a time, yet lose none of its vertue, sauing onely we are not so sensible of it, till at length it haue ouercome the tentation. The fire that is raked vp close vnder the embers, though it cannot now Page  272 be seene, yet it is fire still, and is the better peserued against the next morning, to feede vpon new fewell: So Faith, though it bee not easily discerned, while it lyeth couered vn∣der the dead ashes of deepe contrition and humiliation for sinne, and of mortification, yea of tentation; yet it is the better preserued, that while heauinesse for sinne may endure for a night, yet the ioy of Faith returnes in the morning, as it were feeding it selfe with new workes of obedience, flaming forth in a Christian life. So that Faith, be it lesse or more, is alwayes in its own nature certaine, though not alwaies alike in our sense and apprehension.

The most fruitfull Tree is not free from windes and tem∣pests, whereby it is shrewdly shaken; yet for all that, it is not hindred, but rather helped (as the Philosophers speake) in bringing forth more plentifull fruit in his season; sith the roote thereof, firmely fastned in the ground, is not loosened, but rather inlarged, to receiue a fresh supply of sappe from the earth, to become the more fruitfull. Such is a faithfull* man, whom Dauid compares to a Tree, planted by the riuers of water: who though he be shaken with sundry windes of temptation, yet he bringeth forth his fruit in due season, his leafe not withering, and his actions prospering; sith his Faith, as the roote, is fixed in Christ, hauing the Riuer of the water of life flowing from Gods holy Spirit to nourish it continual∣ly: for, as Esay saith, Chap. 27. 10. In measure in the branches thereof wilt thou contend with it, in the day when hee bloweth with his fierce winde. God moueth the branches of his liuing Trees, and that in measure, by afflictions, and temptations, but the rootes are vntouched. A ship, wee see, lying at hull in the Harbour, is tossed and tumbled on this side, and that side, yet being fastned by the Anchor, it is not subiect to wracke; yea, being now vnder sayle, exposed to the windes and waues, yet it is wafted onwards to the intended Port by the direction of the wise Pilot, sitting and steering the Helme according to his Card and Compasse: So the faithfull man, euen when he rides securely in the Harbour of Tranquility, as Dauid did, Psal. 30. when hee said, In my prosperity I shall neuer bee moued; Page  273 yet God turning away his face for the time, hee is troubled: but keeping his Anchor-hold of hope, both sure and stedfast, and adhering to God, by faithfull prayer and humble suppli∣cation, he is preserued from wracke, keeping still his faithful station. Or let him lanch out into the Deepe, and hoyse vp saile for some noble voyage, though he be driuen with fierce windes; yet Gods Spirit sitting and steering the Helme of his Faith, by the Card of Gods Word, he bringeth him at length safely to the Hauen, where hee would be, although through most extreame difficulties. So wee see, the fruit of sauing Faith may bee suppressed, yet the roote not supplanted: the act of it may be suspended, yet the habit not lost: Faith may sleepe, and yet liue: it may be eclipsed, yet hold on his course: faint, yet not faile: sicke, yet not to death: bruised, yet not broken to peeces: shaken and weather-beaten, yet not suf∣fer vtter shipwracke: languish, yet not perish.

Bernard alledging St. Augustines words, to wit, Fides, non coniectando, vel opiniando, habetur in corde, in quo est, ab eo cuius est, sedcerta scientia, acclamante conscientia: that is, Faith is found in the heart, wherein it is, of him whose it is, not by coniecture, or opinion, but by certaine knowledge, the con∣science according with it. Bernard thereupon inferreth these words: Ego securus in Magistri Gentium sententiam pergo, & scio quoniam non confundar. Placet mihi (fateor) illius de fide definitio. Fides est (ait) substantia rerum sperandarum, argumentum non ap∣parentium. Substantia (inquit) rerum sperandarum, non inanium phantasia coniecturarum. Substantia nomine aliquid tibi certum •ixum{que} praefigitur. Non est enim fides estimatio, sed certitudo: I doe securely follow the iudgement of the Teacher of the Gentiles, and I know, that I shall not bee confounded. His definition of Faith (I confesse) pleaseth me well. Faith (saith he) is the substance of things hoped for, and the euidence of things not seene. The substance of things hoped for, not the phantasie of vaine coniectures. Vnder the name of substance thou hast something certaine and fixed layd downe. For faith is not opinion, but certainty. So Bernard. And this was the Catholicke Doctrine of the ancienter Fathers of the Church. Page  274 St. Chrysostome vpon the wordes of the Apostle, Heb. 10. 19.* Hauing therefore, Brethren, boldnesse to enter into the most holy by the bloud of Iesus: saith: Whence is this boldnesse? from remissi∣on of sins. And vpon the 22. vers. Let vs draw neere with a true heart in full assurance of faith, &c. Hee saith, 〈 in non-Latin alphabet 〉; 〈 in non-Latin alphabet 〉 Which of vs draw neare? Hee that is holy by faith. And that with a true heart in full assurance of Faith. How is that? 〈 in non-Latin alphabet 〉. Wee must so beleeu, as if we did with our eies behold things visible before vs. And much more certainely. 〈 in non-Latin alphabet 〉 &c. For in these things wee may bee vncertaine, and so be deceiued: but faith cannot bee deceiued. And here wee are ledde by sense: but in matter of faith, wee are ledde by the spirit. And vpon the Epistle to the Romanes, Ch. 4. where the Apo∣stle* saith, vers. 21. Being certainly perswaded, &c. Chrysostome saith, Obserue, that he saith not simply, He beleeued, but, He was certainely perswaded. For such a thing is faith, that it is more manifest and cleare, than those demonstrations which are deduced from reason; and doth more perswade than they. For he that is perswaded by reasons, may be induced by other reasons to wauer in his iudgement: but he that is settled vp∣on faith, hath now long agoe carefully guarded, and guirt a∣bout his hearing, as it were with a Rampart or strong Wall round about, lest hee should be infected with peruerse spee∣ches. And a little after, It is the property of a weake, pusillani∣mous, and wretched minde, not firmely to beleeue. If there∣fore at any time it happen, that any doe flout vs for our cer∣tainty and confidence in beleeuing, let vs againe obiect vnto them incredulity, as to those that are wretched, pusillani∣mous, foolish and weake, and which haue no better vnder∣standing than the very Asses. For, as to beleeue, is the point of a magnanimous and noble minde: so to bee incredulous and wauering, is a signe of a most foolish minde, light, and abased, euen to the bruitishnesse of the vnreasonable Beasts. There∣fore (saith hee) leauing these, let vs imitate the Patriarch Abraham, and glorifie God, as he also gaue glory to God. And what is it that he saith, giuing glory to God? Hee considered Page  275 Gods righteousnesse, and his neuer sufficiently comprehen∣ded vertue and power; and so conceiuing in his minde a thought worthy and beseeming such a person, hee got a most certaine perswasion of the promises. So he. Thus wee see this holy man disclaimes all hesitation or doubting in faith; he propounds the patterne of Abraham, whose faith was most certaine, whom we are to follow in the same steps, as the Apostle saith, Rom. 4. 12. for the promise is made sure to all the seede, to all those that are of the faith of Abraham, vers. 16. He that wants this certainty of faith, doth not truly beleeue, as Chrysostome saith, he vnderstandeth no more than a beast, than the very Asses, hee is of a base and pusillanimous spirit, he denieth to giue glory to God, which, as Chrysostome saith, is the most excellent property of a Christian mans life. Let the Pontificians, and among them Vega, with his Coun∣cell of Trent, looke to their credit in this point, least as men without vnderstanding, they be found like to the beasts that perish.

St. Basil saith, 〈 in non-Latin alphabet 〉, what is the* property of faith? an vndoubting assurance, or full confidence voide of distrust. The same Sain: Basil also in another place saith, That faith, beyond all reasons of Sciences and Arts, doth* draw the soule to a consent; yea, and that faith relyeth not vpon Geometricall or necessary demonstrations, but is iufused into the soule by the operations of the holy Ghost. And a∣gaine; Faith is an vndoubted assent to those things which are* heard, in a certaine perswasion of the truth of those things which are preached by the grace of God: which Abraham shewed (saith hee) hauing testimony, that hee doubted not through distrust, but was strong in the faith, giuing glory to God; and being certainly perswaded, that he which had pro∣mised, was able also to performe.

Tertullian afore him, saith; Fides integra secura est de salute:* sound and intire Faith is secure of saluation. But shall wee neede to bring candles to shew vs the light of the Sunne? The Sunne-shine of the Scriptures hath so clearly manifested the truth of the certainty of faith, that the ancient Doctors of Page  276 the Church, borrowing their light from that Sunne, are as so many Starres witnessing the same truth. So as not so much as a cloud of doubtfulnesse is to be seene in them as touching this point; howsoeuer the Pontificians, dazzled with the bright beames of truth, would also cast a myst before faiths eyes, and would * perswade vs, that where the Fathers speak of the certainty of faith, they meane some morall or experi∣mentall certainty; distinctions, which their simple hearted spirits neuer dreamed of in this kinde: and where the Fa∣thers speake of our manifold infirmities and weaknesses, that are in our nature, and of those doubts and feares that arise from our carnall corruption, the Pontificians would perswade vs, that they meane of the doubts and feares that are in faith. So witty are the Pontificians in their selfe-deceiuings.

Now besides this natiue certainty of sauing faith in euery beleeuer, there be many other accruing and concurring helps, seruing to seale vp this infallible certainty of faith, with all fulnesse of assurance. As first, the infallible testimony of the Spirit of truth, witnessing to our spirits, to the spirit of faith, that we are the Sonnes of God, Rom. 8. 16. And Gal. 4. 6. Be∣cause yee are sonnes, God hath sent forth the Spirit of his Sonne into your hearts, crying Abba Father. And Ephes. 1. 13. In whom also yee trusted, after that ye heard the Word of truth, the Gospell of your saluation: in whom also, after that yee beleeued, yee were sealed with that holy Spirit of promise, which is the earnest of our inheritance, vntill the redemption of the purchased possession, to the praise of his glory. This place is very pregnant, and worthy our best atten∣tion. The holy Ghost is called the seale, wherewith wee are sealed, and the earnest of our inheritance. Now a seale and earnest, are Symboles of assurance. But marke; this seale and earnest is giuen vs, after that we haue beleeued. So that here is the seale of the Spirit annexed to the seale, and certainty of our faith, ad corroborandum titulum, as the Lawyers speake, to strengthen our title: That (as the Apostle saith) by two im∣mutable things, wee might haue strong consolation, who haue fled for refuge to lay hold vpon the hope set before vs, which hope wee haue as an anchor of the soule▪ both sure and stedfast; and which Page  277 entereth into that within the vaile, whither the fore-runner is for vs entred, euen Iesus, made an High Priest for euer after the Order of Melchisedech. So 1. Ioh. 4. 13. Hereby we know, that we dwell in him, and he in vs, because he hath giuen vs of his Spirit. Faith then being certaine, and confirmed also by the seale of Gods Spirit, what more certaine? Hence it is, that Bernard, wri∣ting* to Pope Innocent, against Abailardus, saith; Abailardus fidem definiebat aestimationem; qu•si cuique in ea sentire & loqui, quae libeat, liceat: aut pendeant ab incerto, in vagis ac varijs opini∣onibus nostrae fidei Sacramenta, & non magis certa veritate subsi∣stant. Nonne si fluctuat fides inanis est & spes nostra? Sed absit, vt putemus in fide, vel spe nostra aliquid, vt is putat, dubia aestima∣tione pendulum, & non magis solum, quod in ea est, certa ac solida veritate submixum, oraculis & miraculis diuinitus persuasum, sta∣bilitum & consecratum partu Virginis, sanguine Redemptoris gloria resurgentis. Testimonia ista credibilia facta sunt nimis. Si quò mi∣nùs, ipse postremò Spiritus reddit testimonium spiritui nostro, quod filij Deo sumus: that is: Abailard hath defined faith to bee an opinion; as if it were lawfull for euery one to speake and de∣termine of faith, as they lifted: or as if the mysteries of our faith depended vpon vncertainty, in wandring and wilde opinions, and did not rather subsist in a most certaine verity. For if faith bee wauering, is not our hope also vaine? But far be it, that wee should thinke that there is any thing in our faith or hope, wauing (as he thinketh) in a doubtfull opinion, and not rather the onely thing that is in it, is supported with the certaine and solid truth, perswaded by oracles and mira∣cles from God, established and consecrated by the * birth of the Virgin, by the bloud of the Redeemer, and by the glory of him that rose againe. These testimonies are most credible. If they were not sufficient, the Spirit himselfe in the last place, doth giue testimony to our spirit, that we are the Sons of God. Quomodo ergo fidem quis audet dicere aestimationem, nisi qui Spiritum istum nondum accepti, quiue Euangelium aut ignoret, aut fabulam putet? Scio, cui credidi, & certus sum, clamat Apo∣stolus; & tu mihi subsibilas, fides est aestimatio? How then dare any man call faith an opinion, but he that hath not as yet re∣ceiued Page  278 that Spirit, or who knoweth not the Gospell, or re∣putes it a fable? I know whom I haue beleeued, and am cer∣taine, cryeth the Apostle; and doest thou whisper, faith is an opinion? So Bernard. So that in Bernards time, who liued betweene foure and fiue hundred yeares agoe, the darknesse of Egypt had not as yet so ouer-spread the earth, but that some light shined in the land of Goshen, to giue light to Gods peo∣ple: Nor had the deluge of Apostacy, breaking forth from the great deepe of the mysterie of iniquity, and falling down in Cataracts from the top of that Skye-threatning seuen-hild Citie, sitting vpon many waters, so ouer-flowed the firme ground of Christian faith, but that the Doue of Gods Elect, might finde some place to pitch the foote of the certainty of saluation vpon.

There be also sundry other accessory testimonies, to establish euery true beleeuer in the certainty of his saluation: as the holy Scriptures, wherein is set downe the truth of Gods pro∣mises. The Scriptures are strong and euident testimonies of God: and therefore called the Two Testaments of God. Search the Scriptures (saith Christ) for in them yee finde euerla∣sting* life, and they are they which testifie of me. And, Iohn 20. 31. These things are written, that yee might beleeue, that Iesus is the Christ the Sonne of God, and that beleeuing, yee might haue life through his Name. St. Augustine vpon the words of the Psalme,* God is faithfull in his words, &c. saith, Noluit sibi credi dicenti, sed voluit teneri Scripturam sanctam, &c. God would not haue his bare saying to be beleeued so much, as he would haue the holy Scripture to be firmely holden; euen as if you should say to a man, when you promise him any thing; Thou doest not be∣leeue me, behold, I giue thee my writing for it: for seeing one generation goeth, & another commeth, the Scripture of God ought to remaine, as a certaine hand-writing of God, which all passengers reading, may hold fast the way of his promise, &c. And Bernard saith, vpon these words, Matth. 8. Speake but* the word onely, &c. Bonum est, si dicantur verba; sed nihilominus bonum est, si scribantur verba, &c. It is good, if the words bee spoken; but yet it is good also, if the words be written. For Page  279 the word flyeth away irrcuocable, vnlesse it be committed to writing. Scriptura, &c. The Scripture makes the word both stable and visible. St. Ambrose saith; Sermo plurimus Scriptu∣rarum* animam confirmat, & quodam spiritalis gratiae colorat va∣pore: The plentifull speech of the Scriptures doth confirme the soule, and as it were colour it with a certaine vapour of spirituall grace. And vpon the Epistle to the Romanes. Chapt. 1. vers 2. In the holy Scriptures. Hoc ad cumulum, &c. This hee* added to the heape of his true protestations, that hee might cause the greater faith in the beleeuers. And Theophilact* vpon Luke 16. They haue Moses, and the Prophets, &c. saith, Nothing is so profitable, as the diligent searching of the Scriptures; for by searching of the dead, the Deuill may de∣ceiue vs: but those which soberly search the Scriptures, no∣thing can deceiue them; for they are the lanthorne and light whereby the theefe is discouered, and taken tardy. So that the holy Scriptures are a strong foundation to build the cer∣tainty of Faith vpon.

So the holy Sacraments, which are the seales of Gods Te∣staments, they are all the seales of our faith, Rom. 4. 11. A point that hath much puzzled and perplexed the Pontifici∣ans, for as much as both the ancient Fathers are full of testi∣monies to this purpose, and the Pontificians themselues doe ascribe so much to the efficacy of the Sacraments (as confer∣ring grace ex opere operato, as they terme it) whereupon might seeme to follow a necessity of certainty of grace in all those that are partakers of them. But such is their inueterate en∣mity against this certainty, that rather than they will shew the least fauour towards it, they are content to diminish a lit∣tle from the power and efficacy which they ascribe to their Sacraments. But first, for the Fathers; Vega very stoutly, and* as he would seeme, ingeniously professeth to act the aduersa∣ries, that is, the Protestants part, in alledging their proofes for the certainty of faith, sealed by the Sacraments, both out of the Scriptures, and out of the Fathers. But whatsoeuer the proofes and authorities be, Vega very wittily (as his manner is) reduceth all their answers to these three heads. First, Ad∣mit, Page  280 saith he, that those things required to the worthy recei∣uing of the Sacraments, be certaine and fixed, yet no man can be certaine, that he hath omitted nothing requisite thereunto: for there might be remaining in him some errour, or inuinci∣ble ignorance before the receiuing of the Sacrament, and so in regard of his indisposition, he is vncertaine of any grace receiued or ratified by the receiuing of the Sacrament. And so Vega makes a mans iustification, to depend vpon the wor∣thinesse or vnworthinesse of his owne disposition, or prepa∣ration in comming to the Sacrament; whereof, say they, as none can be certaine, that it is, as it ought to be, but the con∣trary rather: so neither can he be certaine of any grace recei∣ued by the Sacrament. But as the good King Ezechias prayed* for the commers to the Sacrament of the Passeouer, saying, The Lord God pardon euery one, that prepareth his heart to seeke God, the Lord God of his Fathers, though hee be not cleansed accor∣ding to the purification of the Sanctuary (that is, so exactly as hee ought.) And the Lord hearkened vnto Hezechias, and healed the people: So though we come short (as the best doe) in the per∣formance of holy duties, according to that perfection, which the Lord requireth; yet there is place alwayes left for hum∣ble prayer, both to procure Gods pardon for our faylings, and his speciall grace and blessing in our reuerent vse of his holy Ordinances. But this in briefe by the way to confute Vega's folly. Secondly, he answereth, That though there bee no er∣rour, nor inuincible ignorance remaining in a man, that is to receiue the Sacraments, yet (saith Vega) I do not see it euery way certaine, that those things are sufficient, which are ac∣counted requisite to iustification with the Sacrament of Bap∣tisme, or Penance. For it is not certainly receiued of all, that these Sacraments doe conferre the first grace. As the Master of the Sentences, Alexander Hales, and Gabriel Biel, are of the contrary opinion. And sith these opinions, saith hee, are not condemned expresly by the Church, although the oppo∣site opinions be much more probable: therefore there is place left for all kinde of doubtings and hesitations about our iusti∣fication; as well after the receiuing of the Sacraments, as be∣fore: Page  281 So that there is no more ground, whereof to gather the certainty of grace, because of the Sacraments receiued, than by reason of our owne disposition.

But his third answer is the maine one he stands vpon: for he saith, Vt{que} radicitus totum hoc argumentum subruamus & ener∣uemus, dico tandem, &c. And that wee may ouerthrow this whole argument by the rootes, and vtterly disable it, I say thirdly, &c. Here we cannot chuse but erect our expectation vnto some prodigious exployt to be performed by this Cham∣pion. What will he doc? He comes Sampson-like, and makes no more reckoning to pull downe the pillars, whereon the whole frame of Christian faith standeth, than Sampson did to pull downe the house vpon the Philistims heads. But let Vega beware hee pull not an old house vpon his owne head. Well, Dico tandem, &c. I say once for all, that although it may* be certaine by faith, that any kinde of repentance for sinnes, with a purpose of keeping the Commandemets, and a desire to receiue Baptisme, be, together with Baptisme and Penance, sufficient to obtaine grace; yet it doth not follow, that our grace may by faith be certaine vnto vs. For although it may appeare euidently to euery one, whether he hath these things or no; yet none can be certaine by faith, or euidently, that he is truely baptized or absolued: because there is necessarily required vnto the accomplishing of these and all other Sacra∣ments, an intention in the Priest, to doe that which the Priest* doth, as is decreed in the seuenth Session of this our Councell, Can. 11. But of that intention in the Priest, no man, without diuine reuelation, can by faith or euidence be certaine. And so forth, to this purpose. Thus doth Vega at one blow stag∣ger the certainty of faith confirmed by the Sacraments; nay, not onely stagger it, but strike it dead, if certainty (as the Pontificians in their Councell haue decreed) must depend vpon the intention of the Priest, in the time of consecrating the Sacraments, and without the Priests intention, the whole Sacrament is voyde and vaine: and whether the Priests in∣tention were going a wool-gathering or no, no man knoweth. Into such a miserable exigent of vncertainty haue the Pontifi∣cians Page  282 implunged themselues; as into the very Gulfe of Hell, where doubt and despaire dwels.

Now for those diuine helpes to the natiue certainty of sa∣uing Faith, we may summe them vp, and reduce them to this gradation: As first, Gods Word; Dictum Iehouae: secondly, Gods promise: thirdly, his oath: fourthly, his hand-writing: fifthly, his scale: sixthly, his carnest or pledge, 2. Cor. 5. 5. So that God, as it were by so many steppes and degrees, leades our Faith to the very top of the impregnable Rocke of all in∣fallible and vnmoueable certainty. Another accessory testi∣mony* confirming the certainty of faith, is a good conscience; which is not onely conscientia rectè factorum, but faciendo∣rum: not onely a good conscience, in regard of our life past, wherein we haue endeauoured to liue vprightly, and heartily repented vs of whatsoeuer we haue mis-done, eyther by omis∣sion or commission: but also in regard of the time to come, while we resolue in a sincere purpose of heart, and endeauour with all our power, to serue God in holinesse and righteous∣nesse all the dayes of our life. Of the good conscience of the life past, the Apostle speaketh, whereby the certainty of his faith is sealed vp vnto him, 2. Tim. 4. 6. 7. I am now ready to be offered, and the time of my departure is at hand; I haue fought a good fight, I haue finished my course, I haue kept the faith. Where∣upon hee concludes in the certainty of Faith: Henceforth is laide vp for mee a Crowne of righteousnesse, which the Lord, the righteous Iudge, shall giue mee at that day. And, of his good con∣science for the time to come, he speakes, Phil 3. 13. Brethren, I count not my selfe to haue apprehended: but this one thing I doe, forgetting those things which are behind, & reaching forth vnto those things which are before, I presse towards the marke, for the price of the high calling of God in Christ Iesus. Also, Heb. 13. 18. Pray for vs, for we trust we haue a good conscience in all things, willing to liue honestly. Now the conscience of a man is weighty, and magn•* in vtram{que} partem, as the Orator said. It is a powerfull testi∣mony eyther to accuse, or to acquite a man. As Rom. 2. 15. The Apostles good conscience was a comfortable testimony vnto him, Acts 23. 1. So 2. Cor. 1. 12. Our reioyciug is this, the testi∣mony Page  283 of our conscience, that in simplicity and godly sincerity, not with fleshly wisedome, but by the grace of God, we haue had our con∣uersation in the world. Now a good conscience hath many branches, eyther as it reflects vpon Faith; so it is priuie to the remission of sinnes, and reconciliation of the soule with God: or as it respecteth our loue, both of God, and of the godly in especiall. Loue is another seale of Faith, as 1. Iohn 3. 18, My* little children, let vs not loue in words, neither in tongue, but in deed, and in truth. And hereby wee know, that wee are of the truth, and shall assure our hearts before him. And vers. 14. We know that we haue passed from death vnto life, because we loue the brethren. Yea, this is such a badge, as all men may know vs to belong to Christ, Iohn 13. 35. By this shall all men know that yee are my Di∣sciples, if yee haue loue one to another.

Another seale of the certainty of Faith, is affliction for Christs cause. Hereupon the Apostle saith, 2. Cor. 1. 5. As the sufferings of Christ abound in vs, so our consolation also aboundeth by Christ. And hereupon hee groundeth the certainty of his hope, not onely touching himselfe, but also the Corinthians themselues, vers. 7. And our hope of you is stedfast, knowing, that as you are partakers of the sufferings, so shall you be also of the con∣solation. Yea, the afflictions which Gods children suffer for Christ, are occasions and meanes to fasten our faith the more surely vpon God: as vers. 9. We had the sentence of death in our selues, that we should not trust in our selues, but in God which raysed the dead. The Apologue of the Traueller, may be a Morall vn∣to vs in this matter. The Sun and the Winde plaid each their part by turnes, to see which could first cause the wayfaring man to cast his cloake off. The Winde blowing and blustring vpon him, caused him to buckle it closer to him: but the Sun working vpon him with his warme rayes, at length made him weary of his weede, and to cast it aside. So preualent are the blasts of afflictions to cause the Christian Pilgrim, to buckle his mantle of Faith closer vnto him; when as the flattering gleames of outward prosperity, doe cause oftentimes a feeble fainting in the soule. To this purpose the Apostle saith excel∣lently, 2. Cor. 4. 8. We are troubled on euery side, yet not distressed: Page  284 we are perplexed, but not in despaire: persecuted, but not for saken: cast downe, but not destroyed. Alwayes bearing about in the bodie the dying of the Lord Iosus (The Apostle keepes his Cloake close about him, for all the storme) that the life also of Iesus might be made manifest in our mortall flesh. And vers. 16. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction which is but for a moment, worketh for vs a farre more exceeding and eternall weight of glorie. For our suffering with and for Christ, is a sure to∣ken of our reigning with him. Rom. 8. 17. If so be that we suffer with him, we shall also bee glorified together with him. Hereupon the Apostle reioyceth, yea, and glorisieth in this behalfe, 2. Thes. 1. 4. We our selues glory in you, in the Churches of God, for your patience and faith, in all your persecutions and tribulations that ye indure, which is a manifest token of the righteous iudgement of God, that yee may bee counted worthy of the Kingdome of God; for which ye also suffer, seeing it is a righteous thing with God to recom∣pence tribulation to them that trouble you, and to you who are trou∣bled, rest with vs, when the Lord Iesus shall be reuealed from Hea∣uen, with his mighty Angels, &c. And, Rom. 5. 1. &c. Therefore being iustified by Faith, wee haue peace with God, through our Lord Iesus Christ, by whom also we haue accesse by Faith into this grace, where∣in we stand, and reioyce in hope of the glory of God. And not onely so, but we glory in tribulations also, knowing that tribulation work∣eth patience; and patience, experience; and experience, hope; and hope maketh not ashamed, because the loue of God is shed abroad in our hearts, by the holy Ghost, which is giuen vnto vs. So that by these places of holy Scripture, wee may note what a strong euidence and assurance of saluation, a faithfull man receiueth from the vse of afflictions, such as he suffereth especially for Christs cause. They are infallible tokens vnto vs of Gods righteous iudgement to come: yea, they are the very Chara∣cters of Christ. As the same Apostle saith, Gal. 6. 17. From henceforth, let no man trouble me: for I beare in my body the markes* of the Lord Iesus. As if the Apostle had said: Let no man go about to disturbe my Faith, or to trouble and blunder the clear chrystall fountaine of that Euangelicall Doctrine, which I Page  285 haue both preached and practised, with the mixtures of legall Ceremonies, and carnall Rites: for I am ready to seale vp with my dearest bloud this my Faith and Doctrine, bearing already about in my body the ignominious markes (as the world ac∣counts them) of the Lord Iesus, as the most certaine seales and testimonies of my reioycing in Christ Iesus; by which re∣ioycing I dye daily. In a word, the afflictions of Christ, are the Christians high-way to Heauen. Acts 14. 22. Paul confir∣med the soules of the Disciples, by exhorting them to conti∣nue in the Faith, concluding, that we must through much tri∣bulation enter into the Kingdome of God. So that a Christi∣an asking the way, by which he must trauell to the Kingdome of Heauen, his Country; and being told, that the way through which he must passe, is a very narrow and strait passage, in∣cumbred with many difficulties and dangers, strowed with thornes and bryars, beset with band-dogs, and wilde beasts, crawling with serpents and snakes, and lying through a bar∣ren and desolate desert, where hee must looke to finde but hard entertainment, suffer much hunger and thirst, cold and nakednesse, &c. will not this Christian Traueller, meeting with such signes and tokens of his way, chawked out vnto him aforehand, perswade himselfe, that he is now in the right way to his Countrey? Whereas if hee meete with pleasant pathes, through fertile fields, and bespangled meadowes, and pleasant groues, and chrystall riuelets, to refresh and delight him, and in stead of saluage wilde beasts, and serpents, finde courteous entertainment, and kinde vsage of the Natiues and Patriots of the Country: may he not iustly suspect he is out of his way? For as one saith; Non est ad astra mollis è terris via:* The passage from earth to Heauen is not strowed with Roses. Afflictions then being the way to Gods Kingdome, the Chri∣stian mans Country, it is a strong euidence, that he is one of Gods Sons and Children, whom the Father thus chasteneth,* as the Apostle saith.

Another meanes to strengthen our Faith in the certainty of it concerning saluation, is our manifold infirmities; a thing not more strange, than true▪ For, as the Apostle saith, Page  286 2. Cor. 12. 10. When I am weake, then am I strong. Therefore, saith he, I take pleasure in infirmities; most gladly therefore will I reioyce in mine infirmities, that the power of Christ may rest vpon me. Now the reason why our infirmities and weaknesses doe tend to our further strengthning in Grace and Faith, is, not out of the nature and property of infirmities, but because they driue vs from reposing confidence in our selues, to rest the more strongly vpon Christ. This is like that 〈 in non-Latin alphabet 〉, the Philo∣sopher speakes of; As in the winter season, Well-water is more warme than in summer, being inuironed round with cold frost, which causeth the natiue heate to recollect it selfe inward: So Faith being compassed about with many infirmi∣ties, is thereby occasionally moued to recollect his strength together: and is then strongest, when the flesh is weakest. As the Apostle saith, When I am weake, then am I strong. This is that, whereof the Apostle speakes, 1. Cor. 1. 25. calling it the foolishnesse of God, which is wiser than men; and the weak∣nesse of God, which is stronger than men: For (saith hee) yee see your calling, brethren, how that not many wisemen after the flesh, not many mighty, not many noble are called: but God hath chosen the foolish, weake, and base things of the world, to confound the wise, strong, and honourable of the world. What's the reason? The Apostle addes it, That no flesh should reioyce in his presence: For of him are we in Christ Iesus, who of God is made vnto vs wisedome, and righteousnesse, and sanctifica∣tion, and redemption; that according as it is written, He that* glorieth, let him glory in the Lord. Thus Gods strength is made perfect in vs, through our weaknesse.

Finally, that which the Pontificians make a block to stum∣ble, or a shelfe to split and wracke the certainty of their sal∣uation; euen that doth the Scripture put as a faithfull station to harbour in, and a firme ground to anchor on: and that is feare. As they alledge that of the Apostle, Phil. 2. 12. 13. Worke out your saluation with feare and trembling: for it is God, which worketh in you, both to will and to doe, of his good pleasure. But the Pontificians, as if they would professe themselues altogether strangers and aliens from this mystery of grace, they do most Page  287 grosly peruert and * wrest this place of the Apostle to a quite contrary sense, as if by feare and trembling, the Apostle should teach vs to doubt of our saluation. Indeede, as Trent takes feare; namely, for the slauish and seruile fear, such as is in the Deuils, and such as is sutable to Romish faith, no maruaile if it be full of anxiety and perplexed horrour: but taking it as the Apostle meaneth it, for the filiall and godly feare that is in Gods Saints and Sonnes, it is free from anxious perturba∣tion. But it is euident, that the Apostle speakes of feare and trembling in regard of Gods power in working in vs, and of our owne manifold infirmities and disabilities to performe any good duety, as of our selues. For the Apostle testifieth, It* is God that worketh in vs both to will and to doe, and that of his good pleasure. Whereupon St. Augustine saith; Vnde, Cum ti∣more* ac tremore? nisi quia superbia etiam in ipsis rectè sactis cauen∣da est, ne homo, dum quod Dei est, deput at suum, amittat quod Dei est, & redeat ad suum: Whence is this, that he saith, With fear and trembling? but because pride is to be preuented euen in our best actions, left while a man account that his owne, which is due to God, he lose euen that which is Gods, and returne to that which is his owne. And vpon the 103. Psalme,* vpon the same words of the Apostle, Augustine saith; Quare cum tremore? Quia Deus operatur. Quia ipse dedit, non ex te est, quod habes: cum timore ac tremore operaberis. Nam si non tremueris eum, auferet quod dedit: Why with trembling? Because it is God which worketh. Because he gaue, and it is not of thee, which thou hast: therefore thou shalt worke with feare and trembling. For if thou wilt not tremble before him, hee will take from thee that which he gaue. And he addes that in the second Psalme, Serue the Lord in feare, and reioyce vnto him with trembling. Si cum tremore exultandum est, Deus aspicit, fit terrae∣montus; aspiciente Deo tremant corda nostra, nam •unc ibi requi∣escet Deus: If we must reioyce with trembling, God looketh, and the earth quaketh; when God looketh on vs, let our hearts tremble, for then God resteth there. Audi illum alio loco, &c. Heare him in another place, Vpon whom shall my Spirit rest? euen vpon him that is poore, and of a contrite* Page  288 heart, and that trembleth at my word. So that our feare is our security, our trembling our rest and reioycing. Thus we become Gods habitation for his Spirit to rest on. So farre is our feare and trembling from doubting and vncertainty, that our trembling heart becomes a faire obiect of Gods gracious countenance. Vpon him will I looke; and a firme subiect of his eternall residence, vpon him will I rest, saith the Lord. Or if we referre feare and trembling to the consideration of the day of Christs comming in Maiesty, when euery tongue shall confesse, and euery knee bow vnto him, which the Apo∣stle in the same Chapter a little before mentioneth, expoun∣ding it of our appearing before him at that day, Rom. 14. 11. Yet this feare and trembling, is so farre from working in vs wauering and doubtfulnesse of our saluation, that S. Augustine writing vpon the 147. Psalme, saith: In Euangelica lectione ter∣riti* sumus de die nouissimo. Terror ille securitatem parturit. Ter∣riti enim praecauemus; praecauentes, securi erimus: In the reading of the Gospell we are affraid of the last day. This terror begets security. For being affraid, we take heede betimes; and ta∣king timely heede, we shall be secure. And to conclude this point, the wisedome of God saith clearly, Pro. 14. 16. In the feare of the Lord is strong confidence, and his children shall haue a place of refuge. Thus whereas the Pontificians teach their peo∣ple to doubt of their saluation, in regard of their owne indis∣position: Gods Spirit reareth vp a Temple of rest vpon our trembling heart (as once he established the stable earth vpon the tremulous waters) teaching vs to reioyce in our indispo∣sition and infirmities, and to exult in our trembling, because his strength is made perfect in our weaknesse, because our reioycing and glorying is not in our selues, but in God, who worketh in vs both to will and to doe, and that of his good pleasure. So that the true beleeuers owne infirmities, are strong motines to driue him out of himselfe, and to rest whol∣ly vpon God, who is his onely strength. What is the reason then, that the Pontifician, so much depressing and vilifying his owne indisposition, in regard of certainty of Faith, is not also moued thereby to renounce himself, and repose his Faith Page  289 the more firmely vpon God? The reason is, for that as on the one side, they aduance beyond all measure the power of their naturals, as their free-will, and the like, both in receiuing and retaining of I wot not what inherent grace, whereon they build their iustification: so on the other side, they do as much depresse their indisposition (as they call it) not that thereby they might be driuen out of themselues, to seeke rest in God, but that in a Babylonish and confused mixture of a high and lowe conceipt of themselues, they might build an imaginary Tower reaching vp to Heauen, whose foundation and whose fabricke is nothing else, but tottering vncertainty. And were it not that God had altogether confounded these Babylonish builders, not onely in their language, but in their very iudge∣ments, me thinkes, in their naturall policy, they might haue salued or saued the credit of their disposition (which other∣wise they so much adore) by not mentioning it at all, and in stead thereof haue magnified their naturals, and inherentrigh∣teousnesse to the very skyes: and so all their certainty of saluation would euen mole sua, of it owne accord, fall to the ground, according to their owne desire. For, once perswade a man, that his saluation hath but any part of dependance vp∣on his owne naturall abilities; and then, the more you possesse him with an opinion of his owne worth, the further off he is from all true certainty of saluation. For as the deeper Seas haue the loftier surges, tossing the ship now vp to Heauen, now downe to Hell, so that the passengers stagger too and fro like* a drunken man, and are at their wits end, as Dauid speaks: So the higher a man is mounted from the firme ground of sole sauing Faith, vpon the swelling surges of his owne inherent righteousnesse, the more is his conscience, vpon euery winde of temptation, rowled vp and downe, now to the top of vaine presumption, now to the bottome of deepe despaire, hauing not the least anchor-hold of true hope, whereon to stay his brittle Barke. But sith the Pontificians acknowledge no other iustification, but that which is inherent, whereupon doth ne∣cessarily follow vncertainty, as a fruit of the same tree; and seeing this certainty at the best can be no other, but a vaine Page  290 presumption and false confidence, which they maliciously brand the certainty of true Faith withall: therfore let them at their pleasure cry vp, or cry downe their own coyne, to hold their Merchants in suspense of making any sauing trade by the certainty of saluation, because such certainty grounded vpon their inherent righteousnesse, must needes be meere pre∣sumption.