Truths Triumph Over Trent, Chapter 14

Truths Triumph Over Trent · Chapter 14

p. 218CHAP. XIV. Of the vncertainety of Romane-Catholicke Faith.

THe Councell of Trent being in generall an enemie to the certainety of Faith, which giueth a true beleeuer an assurance of his saluation: and withall considering how euident both Scriptures and Fathers were in this point, so strongly propugned and maintained by Luther: and thirdly the Councell it selfe in the canuase of this point, while it was in p. 219consultation, or rather in contention, being diuided into contrary parties and sides, some holding for certainety, as Catarinus, and others for vncertainety, as Vega, and others; as the History of the same Councell doth notably discouer. ThereforeHistor. Conci… ▪ Trid. lib. 2. it became the politicke spirit of the Councell to vse all cautelous circumspection in the definite concluding of this point, contriuing it vnderunder 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 Romane-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 vsus see the mystery of Trents iniquitie in their wily winding vp this bottomlesse bottome of their implicite FaithConcil. Trid. Sess. 6. cap. 9. in the vncertaintie of it. In the ninth Chapter of the sixt Session they hauehave these words, Quamuis necessarium sit credere, neque remitti, neque remissa vnquam fuisse peccata▪ nisi gratis diuina misericordia propter Christum: nemini tamen fiduciam, & certitudinem remissionis peccatorum suorum iactanti, & in ea sola quiescenti, peccata dimitti, vel dimissa esse, dicendum est: cum apud Haereticos, & Schismaticos possit esse, imo nostra tempestate sit, & magna contra Ecclesiam Catholicam contentione praedicetur vana haec; & ab omni pietateremota, fiducia. Sed neque illud asserendum est, oportere eos, qui verè iustificati sunt, absque vlla omnino dubitatione apud semetipsos statuere se esse iustificatos, neminem que à peccatis absolui, 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 Christi efficacia dubit…t. Nam sicut nemo pius de Dei misericordia, de Christi merito, de Sacramentorum virtute & efficacia dubitare debet: sic quilibet, dum seipsum suam que propriam infirmitatem, & p. 220indispositionem 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 diuine 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 hauehave beenNo rest or …eace to the …icked. 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 contention **Certainty of …ith a great …duersary to Romane-Ca…holickes.against the Catholicke Church. But neither is that to be affirmed, that they who are truely iustified, ought without 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 iustified: 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 resurrection. For as no godly man ought to doubt of the mercy of God, of the merit of Christ, and of the aaThe Pontifician Opus operatum yoaked with God… mercy and Christs merit.power and efficacy of the Sacraments; so eueryevery man, while hee looketh vponupon himselfe, and his owne proper infimity and indisposition, may be bbFaith of fearfull Diuels approued and commended.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 iudicious Reader to obserue the sundry passages, and as it were the seuerall threads of this Copwebbe. First, like the painted Whoore, she sets a faire face or preface vponupon the matter, as attributing remission of sinnes to Gods mercy for Christ, which eueryevery one must necessarily beleeue (she could say no lesse, though in the vp-shot of the matter, she would hauehave men to beleeue nothing lesse) but in the next place shee comes with a by-blow, and condemnes the confidence and assurance of faith, vnderunder the termes of boasting. And therefore prefixeth this a title before the Chapter; Contra inan…m Haereticorum fiduciam: Against the p. 221vaine confidence of Heretickes: A notable packe of cun…ng, 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 Abner vnderunder 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 masked hypocrisie, by mixing and confounding the pure gold of Faith, with mans drosse, as if they were both one, to be faithfully assured, and vainly confident. But this assurance, whatsoeuer it is, it must be in Heretickes, and Schismatickes, Catholickes must hauehave 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 maruaile if such be full of fearfull doubtings, that build their saluation and iustification vponupon 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 hauehave 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 Concil. Trid. Sess. 6. Can. 12.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 nothing else, but a trust or confidence in the mercy of God, remitting sinnes for Christ; or that this confidence or trust is p. 222that onelyonly, 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 homini ad remissionem peccatorum assequendam necessarium esse, vt credat certò, & abs que vlla haesitatione propriae infirmitatis & indispositionis, peccata sibi esse remissae; anathema sit: If any shall say, that it is necessary for eueryevery man, for the attainining the remission of sinnes, to beleeue certainly, and without any doubting of his owne infirmity 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 vponupon the shoulders of humane frailty and indisposition; as if remission of sinnes depended vponupon 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 dignifie their naturall disposition vntounto iustification; saue onelyonly that (for the louelove of their worldly pompe, pleasure, and profit, one speciall proppe whereof is their vncertainty, causing the simple seduced people to rest wholly vponupon their Priest, Pope, and Purgatory, as their last Sanctuary of their troubled soules) they are not disposed to giuegive God the glory, and to seale to themselues the comfort of iustification by the certainty of Faith: which certainty of Faith they must needes extreamely hate, when to disgrace it, they are faine to disparage 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 vntounto 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 giuegive no solid comfort and assurance to the soule and conscience.

But let vsus heare what Trent further saith, Can. 14. Si quis Can. 14.dixerit, hominem à peccatis absolui, ac iustificari ex eo, quod se absolui, ac iustificari certò credat: aut neminem verè esse iustificatum, p. 223nisi qui credat se esse iustificatum: & hac sol… 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 vsus que in finem perseuerantiae donum se certò h…bit… rum, absoluta & infallibili certitudine dixerit, ni…i hoc ex specialireuelatione didicerit; anathema sit: If any shall say, by an absolute and infallible certainty, that he shall certainly hauehave that great gift of perseuerance vntounto the end, except he shall know this by speciall reuelation; let him be accursed. Thus hauehave 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 vsus consult the authenticke Commentaries of the Councell.

But first, obserue we here what a deale of paines they hauehave bestowed about this one point of Vncertainty; and that partly, 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 hauehave patched vp their meritorious Capuchin-garment of iustification. As the learned Chemnitius hath well obserued in his Examen vponupon this point, saying: Nec sanè nullae sunt causae, Chemnitij Examen de fide Iustific.&c. Nor is it without cause (saith hee) that the Pontificians doe so eagerly contend for the maintenance of their Vncertainty: p. 224for they well perceiue, that the whole negotiation of Pontifician Merchandize, is sustained by this meanes. For the conscience, seeking some certaine and firme consolation, when it heares that faith it selfe, euen when it apprehendeth 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 vncleane spirit in the Gospell, which seeking rest, and finding none in the wauering Vncertainty of Pontifician faith, taketh vntounto 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 Vncertainty, if wee should follow the infinite perplexities and windings, which we find in their most authenticke Commentaries vponupon this point, we should tread an endlesse Maze, as tracing them in their vncertainties. Vega writes a large Commentary vponupon the forecited ninth Chapter of this Councell of Trent. And Soto spends foure large Chapters vponupon it. No maruaile to see men wander wide in a wildernesse of vncertainty. But wee will deale with them, as the Prophet saith concerning the wilde Asse. A wilde Asse vsed to the wildernesse, Ier. 2. 24.Jer 2:24that 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 monethmonth they shall finde her. So these Pontificians, wandring 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 monethmonth, when and where they disburthen themselues of the fruit they trauailed withall. We will therefore onelyonly touch those weighty reasons, which they bring for the establishing of their vncertainty.

p. 225Soto hath reserued and marshalled this point of Vncertainty, together with the arguments of it, in the latter end of his third and last booke de natura & gratia, as being his Romane 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 vpshot of the battaile. As Soto saith, Sentio ego pro mea exiguitate Soto de nat. & grat, lib. 3. c. 10.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 follow, that a man is certaine he is in the state of grace; wee should for this onelyonly 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 aduersaries (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 iustification: for such a strong euidence do they take it, that eueryevery one ought to be certaine of his saluation. Thus Soto. And on the other side Luther saith: Etiamsi nihil praeterea peccatum fuisset Luther. in Gen. cap. 41.Gen 41in doctrina Pontificia, &c. Although there had beene no other fault in the Pontifician doctrine, than that they taught, that we ought to stagger and wauer, mis-deeming and doubting 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:Liu. lib. 1. Dec. 1. when both sides resolued and concluded to pawne their perpetuall liberty and state to each other, vponupon the successe of p. 226one conflict betweene three twin-brethren, called Horatij, on the one side, and other three twin-brethren, called Curatij, on the other.

First therefore let vsus 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 subiect, or some diuine, some morall, &c. wherein both Soto and Vega doe infinitely confound themselues: take wee notice 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 certitude 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 theySoto de nat. & grat. lib. 3. c. 10. 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 vponupon 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 Iudges 8. 21.Judg 8:21is, 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 vncertaine certainty, such as may be either true or false. To this purpose, Vega defining certainty to be a certain assent, void ofVega lib. 6. de incertitud. grat. cap. 2. all doubting, whose proper obiect is truth; hereupon he thus inferreth: Ita que licet certi nequeant propriè dici de suae gratia, nisi qui se certò & verè credunt esse in gratia: tamen certò assentiri se esse in gratia omnes illos & possumus, & debemus asserere, qui abs que vila cunctatione & trepidatione id sibi de se persuadent, siue vere hoc se…tiant, siue falso: Therefore (saith hee) though none can properly be said to be certaine of their grace, but those that p. 227certainly 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 hauehave 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 hauehave not an opinion of their grace or iustification, but a certainety. 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 hauehave said iust nothing: sauing that they cautelously put this clause by way of preuention, that if a particular 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 Councels 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 eueryevery man may hauehave 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, p. 228it 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 iustification, vnlesse haply when he shall hauehave 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 vir… spirituales certitudinem assequi de sua gratia: Spirituall men may attaine a certainty of their grace and iustification. By spirituall men, he vnderstandeth 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 vponupon the point, and giues vsus a rare instance of Saint Anthony, whose birth of faithull and religious Parents, whose Christian and holy education, whose firme faith in beleeuing 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 frequent Shrifts, whose watchings and fastings, and other infinit deuotions, induced Vega to thinke, that this certainty of saluation 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 continency. No, not Martyrs themselues, saith Vega, Chapter 43. His words are, Ne que adduci possum, vt credam aliquem Martyrem aut babuisse, aut habere potuisse certitudinem de sua iustificatione, &c. Nor can I bee induced to beleeue (saith hee) that any Martyr eyther had, or could hauehave the certainety of iustification, vnlesse God reuealed it vntounto him, as also their perseuerance, and crowne of blessednesse layd vp for them; that so they might p. 229the more cheerefully and couragiously persist in their confession.

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 speciall 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 hauehave 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 constantly dye for Christ. This is the state of Pontifician doctrine about certainety and vncertainety of faith in iustification.

Against which, we oppose the truth of Catholick doctrineCertainety o… the true Catholicke faith, opposite to Ro…ish vncertainety. concerning the certainety of Faith. First, to their first limitation 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 onelyonly 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 particular. Thirdly, to the third, that neyther this certainety is simply and only a speciall diuine reuelation, nor peculiar onelyonly to a few, but it is the proper vertue of sauing and iustifying Faith, and is in eueryevery true beleeuer, in whom true sauing faith is found. Fourthly, to the fourth, that this certainety in eueryevery 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 solemnly on St. Anthonies day blesse in his name, and so they are p. 230free 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 euidence 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…on▪ poena, sed …usa facit …artyrium. …uangelium fa…t Martyrium. …ypri. Christs Martyrs if they hauehave 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 hauehave the state of the question on both sides. As for Veg's fourth allegation 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 purpose, 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 hauehave great reason, in regard it is the strongest supporter (vncertaine as it is) of the Tower of Babell, as we touched before.… troubled …nsettled conscience like the troubled sea. …ude 13. It is the troubled Sea, where Romes Peter-men finde the best fishing. As the Iewes said of Christ, if 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 people would forsake vsus 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 vsus 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) theirVega de incertitud. grat. c. 25. Faith is onelyonly generall. And this their certainty they place in the vnderstanding, as they do also their faith. The obiect of p. 231this certainty, is the generall truth of Gods Word. So that this is such a certainty, as the very Diuels and damned may hauehave: 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 of 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 incomparible, 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 certainty of faith in iustification, but by speciall reuelation; this agreeth 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 Monopoly of Gods grace, and indeede a meere nullity of sauingConcil. Trid. Sess. 6. can. 15. Faith. Fourthly, their probable coniectures of their iustification, are altogether abhorrent from the nature of Faith in Christ, and meere illusions. Such probabilities are impossibilities of saluation. But it is a good reason for the Pontificians, why they should deny certainty of Faith, if the best certainty be onelyonly coniecturall probability. Fiftly, say they, only spirituall men, liuing in the state of perfection; (as deuout St. Anthony) may hauehave a certainety of saluation, built vponupon his good life. This is another strong reason, why Pontificians exclude certainty of Faith of saluation, seeing it is rather grounded vponupon good workes. To these they adde two other reasons, why no man can be certaine of his iustification, because (say they) **The reason is naught, if he meane that th… knowledge of predestination must precede the knowledge of our iustification. For we do not therefore beleeue our iustification, because we must first know our predestination: but we come to know our predestination by the fruit of it, iustification.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 certaine of his iustification. The reason is good. Lastly, say they, a man cannot be certaine of his iustification, that is not certaine of his perseuerance in grace to the end. But no man p. 232(say they) can be sure of perseuerance: Therefore no man can bee sure of his saluation. These two last reasons are inferred vponupon the fifteenth and sixteenth Canons of the Councell of Trent. Thus hauehave we in generall, as it were in a light velitation or skirmish, spent a small volley vponupon 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 inHistor. Concil. Trid. lib. 2. the history of the Councell of Trent, together with the answers vntounto 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 certainty in its kinde was meritorious. The first of these were for[ the most part Dominicans, grounding their opinion of vncertainty vponupon the authority of Thomas Aquinas, Bonauenture, and the Schoole-men. Also vponupon 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 sinners. 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 hauehave learned to beare it, it becomes at length meritorious. Besides, they cite places of holy Scripture; as out of Saloman, That man knowes not whether hee be worthy of hatred or louelove: 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 conscience did not accuse him, yet he was not therfore iustified. p. 233These 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 Marinarus, did out of the same Fathers alledge places to the contrary, that it might appeare, that the Fathers, as they saw occasion, 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, Catarinus 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 vsus to giuegive thankes to God for our iustification, which vnlesse …e before we hauehave receiued, with what face (yea with what affection) shall we giuegive 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 hauehave the Corinchians sensible, that Christ is in them, vnlesse they be reprobates; and when he saith, that therefore wee hauehave receiued the spirit of God, that by him wee might vnderstand, what is giuen vsus 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 vntounto them. Ambrose affirming, that the holy spirit doth neuer speake vntounto vsus, but withall it makes knowne vntounto vsus, 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 p. 234not whether he hath it or no: as if to the receiuing of a thing by a voluntary motion of the minde, it were not necessiry, that he which receiues it of his owne accord, should know, that both the thing is giuen vntounto him, and that hee truely receiueth it, and being receiued, possesseth it.

The History further saith: the weight of these reasons forced those, which before accused this opinion of rashnesse, first to giuegive place, and then thus farre to yeeld, that although for the most part a man cannot hauehave assurance in this point, yet he may seeme at least to hauehave some coniecture. They also denied 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 beginning admitted onelyonly 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 onelyonly so great certainty, as might exclude all doubting, and could not deceiue: but hee would not acknowledge it for the Christian faith, but onelyonly humane and experimentall. 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 feeleth 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 hauehave 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 eueryevery man is bound to beleeue 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 p. 235either 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▪ Catarin us answered, 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 euerie man giueth to diuine reuelations made vntounto him is also diuine, and excludeth all doubt: but when the Church receiueth these reuelations, then that faith becomes vniuersall and Catholicke; yet in regard of certainty and freedome from doubting, eueryevery mans priuate faith is no way inferiour vntounto it, but that the Catholicke faith exceeded th… onelyonly in the vniuersality. Thus all the Propherb had first a priuate faith concerning all things reuealed vntounto them of God, then after that, they were receiued of the Church, they had the Catholicke faith of the same things. This opinion (faith the History) at the first sight, seemed hard eue… to the … of Catarinus; to wit, all the Caro…lites, whose Doctor Iohn Bacon did maintaine it; as also to the Bishops of Senogali…, Wigornia, and Salpia, to whom at first that degree of faith seemed to bee precipitious and perilous; but afterwards hauing diligently weighed & examined the force of the reasons, it was approued with an admirable content of the most approued of the Bishops: but Soto crying out, that it was too fa…o… 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 giuegive heede to the iudgements of the **Note the iudgement o… some Pontificians themselues concerning their Schoole-men.Schoolemen, seeing they take the grounde of their opinion from Philosophicall reasons: s…th 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 louelove or hatred] to this purpose, then hee should conclude p. 236hence, that eueryevery 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 purpose; and that there is a fallacy in the Greeke word foreign, 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 sinner, not to heape vp sinne vponupon too much confidence of obtaining pardon, and not of pardon already obtained. Nor must we ground an Article of faith vponupon an error of a Translator. (Such was the iudgement in those times concerning the vulgar edition, of those that had made it authenticall, which is easie to be obserued by the bookes set forth by those, whichAs we noted …efore out of Vega, reiecting …he vulgar la…ine, when it makes not for …is turne. 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 reuerence, or godly feare; for as much as euen seruants doe exhibite feare and 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 another way, which confirmeth certainty. But the true meaning of the words is, that St. Paul speaking of defect in his function 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 vponupon this argument; would scarce beleeue, how many things were discussed about this Article, and with what ardency, not onelyonly of the Diuines, but also of all the Bishops, who were perswaded that their opinion was right, & that they had hit vponupon the truth: So that the p. 237Cardinall 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 expresse his desire of putting an end to this controuersie. It was twice propounded in the Synod of the Prelates, to relinquish altogether this question, as being ambiguous, long, and tedious: yet affection bearing sway, they fell backe vponupon 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 hauehave done in the inserting of it: which I hauehave the rather done, that it might the more appear, how, this point of certainty (hauing on the one side euidence 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 answered by **In this Councell of Trent, if the most learned and iudicious of them, had not beene ouerswayed by humane affection, no doubt, but the truth had preuailed in a great measure.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 noted by the History, that the Fathers might sometimes by accommodating their exhortations to the people, as the occasion required, represse the insolency of such as were presumptuous, 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 answering, 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;Vega lib. 9. de incertitud. grat. making them by some pretty quaint distinction, to speake iust as him listeth. The first place he bringeth for his vncertainty▪ p. 238is out of Iob 9. 20. If I iustifie my selfe, mine owne mouth shall condemne mee; if I say, I am perfect, it shall also proue me peruerse. Vega makes much adoe about this place, fending and prouing: 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 giuegive such a deadly wound to their iustification 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 Sauiour and Redeemer? Nay, doth he not protest the contrary? Though he slay mee, yet will I trust in him. And vers. 18. Behold, Iob 13. 15.Job 13:15now I hauehave 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 giuegive 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 iugling, 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 Salomon. He alledgeth that of Dauid, Who can vnderstand his errors? 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 vponupon him to answer, that these words of Dauid are vnderstood onelyonly of veniall sinnes, not of mortall. This Vega confessing to be verisimile; very probable, and likely to be true: yet answereth, that seeing mortall sinnes are more truely and properly sinnes, and do more defile the soule, than veniall sinnes, why should these words bee restrained onelyonly to veniall sinnes? I will not now enter into a discussion of veniall and mortall sinnes, a distinction most grosly and impiously abused by the Pontificians: but this I say, that according to the iudgement of Pontificians p. 239of veniall sinnes, they must needes confesse, that these words of Dauid must bee meant onelyonly 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 signifieth 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 complaines hereof, and confesseth them in generall vntounto God, praying, O cleanse thou me from my secret faults: what hindreth, but that God cleansing him from all his faults, should seale vntounto him the certainty of the remission of all his sins, apprehended by a liuely faith? As Dauid saith in the 32. Psalme, Blessed is he whose transgression is forgiuen, and whose sinne is couered, &c. But how shall a man come to be certaine of this his blessednesse? Dauid instanceth it in himselfe, vers. 5. I acknowledged my sinne vntounto thee, and mine iniquity hauehave I not hid: I said, I will confesse my transgressions vntounto 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 forgauest the iniquity of my sinne? Did not Dauid know this by the certainty of faith? Vega, I know, hath his answer at his fingers 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 vsus in the next words, that this was not his case alone, but it was common to eueryevery godly man in particular: For this (saith Dauid) shall eueryevery one that is godly pray vntounto thee, in a time when thou mayst be found. that is, EueryEvery godly man should hauehave the like comfortable successe vponupon his repentance, 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 hauehave made my heart cleane, I am pure from my sin? Quis, Who? That is, few or none, saith Vega; sith interrogations p. 240in Scripture, and in the Fathers, are commonly taken for negations. And he produceth Hieromes exposition, vponupon the second of Ioel, Who knoweth, if God will repent, and pardon? Quodait, Quis? &c. That he saith, Who? it is to be thought eyther impossible, or very hard. For Salomons saying, Who can say, I hauehave 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 authorities 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 assurance 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, certainely that which Salomon writes in his Ecclesiastes, should satisfie all men. What is that? Eccles. 9. 1. Sunt iustiatque sapientes, & opera corum 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 Latine: 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 louelove 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 reasonable man would hauehave thought Vega himselfe had been satisfied with the pregnant answer of Catarinus, and others in the Councell, to this very place. Wel; but let vsus see further the vanitie of Vega's argument gathered from this place. First, we must know, that here (as elsewhere in infinite places) theforeign vulgar Latine swarueth extremely and senslesly from the originall. The originall goes thus word for word, No man knoweth eyther louelove or hatred, by all that is before them; as our last p. 241English 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 vsus, or in our sight, can know eyther the louelove 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 vulgar Latine saith, All things for the time to come are kept vncertaine: first, there is no such thing in the originall: and besides, to straine these words to Vega's sense, or the **Concil. Trid. Sess. 6. c. 12. quoted in the Margent.Councell of Trents, to proue the vncertainty of mans saluation, is to wring blood from them, and to turne a mans inside outward, as if the certainty of saluation depended vponupon the vncertainty 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 Christians: yea, and if Vega's sense stood good, then it should follow (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 conscienceRom. 2. 15.Rom 2:15 within him, that tels him hee is worthy of the hatred, and not of the louelove of God. So that Vega, for all his winding wit, and wrangling about this place, doth but laterem la…are, spend his labour in vaine, thinking to winne credit and authority 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 Pro. 28. 1.Prov 28:1pursueth: 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 affraid at the very shadow of their guilty conscience.

Vega runnes on in his Vncertainty; he fights as one thatVegal. 9. de i… cert. grat c. 11. beateth the ayre (to vse that phrase of the Apostle:) and in his eleuenth Chapter of the same Booke, hee heapeth vp sundry p. 242testimonies: first, out of Daniel 4. 27. Peccata tua el…emisynis redime, & iniquitates tuas misericordi… pauperum; for sitan ignascet 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: **So Pagnin himselfe rendreth it by Vega's own confession▪ ibid.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 certaintyNote here, how impertinent this place is for Vega: sith hee would proue by it vncertainty of faith of a mans own saluation, whereas the place speakes of Daniels vncertainty of anothers saluation. of Faith should extend to the certaine discouery of anothers 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 preuenting temporall iudgements. Ahab, vponupon 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 faithfullman, when not euen the painted image of piety goes vnrewarded.

The like place he produceth out of I…el 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 threatned 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 vncertainety p. 243of 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 eueryevery repentance obtaineth pardon at Gods hands, no more than that of Iudas, or that of Esan, who for all his teares was reiected. But let vsus heare Vega's iudgement vponupon this place: Cur Prophetae esti, & Petrus, qui constantissimè praedicabant Deum misericordem esse, & valdè praestabilem super hominum malitijs, istis hae…itationis notis vtebantur, nisi vt docerent, non leuiter oportere credere nos esse iustificatos, ne que statim ad qualemcun que poenitentiam debere nobis-m…tipsis promit lere 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 vsus that we should not lightly beleeue that wee are iustified, nor presently vponupon 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 Esan's repentance. And besides, faith of iustification is not a light beleefe. But shall we heare Vega expresse his minde cleerely and ingenuously, without any ambiguity? He addeth: Mihi quidem (vt ingen…è di…am, quod sentio) sic olim loc…ti Prophetae isti, videntur, vt iam tum deterrerent iustos ab ista certitudine remissionis suorum peccatorum (quam quidam his temporibus iustificatis omnibus perswadere moliti sunt) & ea forma loquentes, arma nobis subministrasse videntur, quibus omnes hos, vt sic dicam, certitudinarios re…inceremus: that is, It seemeth to me (that I may ingenuously 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 certainty, certaine in these times hauehave 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 vanquish p. 244all 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 hauehave discouered the corruption of his heart in this point: as first, to make no difference betweene the righteous and the wicked; and to draw an argument 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 deterred and affraid of the certainety of the remission of their sinnes vponupon 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 vponupon 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,Multa videntur, & non sunt. and that they seemed to conuey such weapons into the Pontificians 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 Canonicall 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: …cle. 5. 5.Of sinne pardoned, bee thou not without feare. This place p. 245also was answered in the Councell by Catarinus, as wee hauehave 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 Doctors 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, vponupon presumption of pardon. And therefore it is expressed in the future tense, euen in the vulgar: 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 vponupon my present repentance.

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 vntounto it, although Vega spend a whole large Chapter about it, but all to no purpose 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 of the ancient 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 euident and cleare, that then they speake of mans righteousness p. 246of sanctification, wherein they are neuer perfect in this life. But I cannot here omit to set down one speciall place, wherein Vega much triumpheth, taken out of St. Augustine. Vega's words are these: Inter omnia, quae legerim in Augustino, apertissimè Aug. in. Psal. 50 …r 51. vers. 8.Ps 50proposito nostro fauent, quae, &c. Among all, which I hauehave read in Augustine, those words doe most clearely fauour our purpose, which hee writeth vponupon the exposition of those words, Incerta & occulta sapientiae tuae manifestasti mihi: that is, Thou hast reuealed vntounto mee the vncertaine and hidden things of thy wisedome. Whereupon Augustine saith; Quae incerta? Quae occulta? Quia Deus ignoscit talibus peccatoribus con…itentibus, & punientibus sua peccata: What vncertainty? What hidden things? Because God doth pardon such: to wit, sinners confessing, and punishing **As Aug. de vera & falsa poenitentia▪ c. 19 expresseth himselfe: saying, Poenitere est poenam tenere, vt semper puniat in se vlciscendo, quod commisit peccando: ille poenam tenet, qui semper punit, quod commisisse dolet▪ tom. 4.(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 amplification and exposition of his meaning, he onelyonly addes Augustines conclusion: Hoc incertum, patefecerit Deus seruo suo Dauid, &c. This vncertaine thing, God reuealed to his seruant Dauid. For when standing and accusing himselfe, hee said, Pecca…i, I hauehave sinned: forthwith hee heard of the Prophet; that is, of the Spirit of God, which was in the Prophet, The Lord hath put away thy sinne. Well, now let vsus a little insist vponupon 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 onelyonly Text which hee followeth, vseth the word incerta. I answer, there is no such word in the Originall for incertum. The words in the Originall are, foreign thatV…e sa…hum Chocmah Thodhigneni. 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 Vega takes a very vncertaine ground, yea rather a meere Bohu or emptinesse, whereon to build his vncertainty. Besides, …th Augustine going vponupon an vnwarrantable ground, taking p. 247that for Text which Gods Word knoweth not; are we therefore 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 abounds 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 vsus no euidence to see. But that wee may not seeme too strait-laced, in limiting the ouer-lauish liberty of the vulgar Latine: if wee take downe both the Text, and Augustines Glosse at one bit together, it will not choake vsus, nor cause vsus to surfeit; especially, if we take all the ingredients of it. For it is with Scriptures and Fathers, as with Physicke: if the Dosis hauehave 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 negligent, or rather malicious Apothecary, who for some sinister respects, leaues out some speciall ingredient out of the composition. Or else (to goe no further than the Scripture) hee treades in the very steppes of the Tempter, who craftily leftPsal. 91. 11. Matth. 4. 6.Ps 91:11Matt 4:6 out the most materiall word in all the Text (which was, In all thy wayes) without which, we hauehave no warrant of Gods protection, and so Sathan by his false fingering, would hauehave made the promise of God of none effect. So playeth Vega. For as we noted euen now, Vega in relating Augustines exposition, leaues out the most materiall thing, which Augustine noteth in his explaning and applying those Incerta, or vncertaine things to remission of sinnes. And that is the instance 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 & occulia sapientiae tuae manifestasti mihi: they be the words of his vulgar Text. Whereupon he inferreth, Quae occulta? Quae incerta? Quia Deus ignoscit & talibus (id est, poenitentibus.) Nihil tam occultum, nihil tam incertum. Ad hoc incertum, Niniuitae poenitentiam egerunt: dixerunt enim, &c. What hidden? what vncertaine p. 248things? Because God pardoneth euen such: that is, penitent persons. Nothing so hidden, nothing so vncertaine. VponUpon 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 amongThough the ext be, Yet …. dayes. 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 application 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 altogether vncertaine that his sins are pardoned, when they are already pardoned. But Augustine tels vsus plainly, that he vnderstands 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 within 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 proceeded this their vncertainty? From their faith? No; but Augustine tels vsus the reason: Quia peccata magna erant Niniuitarum, dixerunt, Quis nouit? Because the Niniuites sins were great, they said, Who knoweth? So that their vncertainty proceeded 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, certaine p. 249mercy, 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 afterwards vponupon 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 vponupon their true repentance, 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 plausible and currant, & will gaine much, if but beleeued, & the cunning conueyances be not discouered. And by this successe of Vega in this one authority, w^ch 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 vponupon his owne dunghill. Herein I will doe, as Christ directeth, concerning the Pharisees, let them alone, they are all blinde leaders of the blinde. And for Philosophers, as Aristotle, &c. Vega will hauehave them all of his side, and takes it in great snuffe, that any aduersaries of Pontifician vncertainty, should alledge any Philosopher to p. 250be 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 Aristotelem: as much to say, as in the Prouerbe, They but wash the Blackamore, when they thinke to hauehave Aristotle to be our aduersary. 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 Apostolique, Chap. 18. when they hauehave 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 folid comfort. They may be certain of keeping their weak fort of vncertainty vnsurprised, the maintaining whereof brings vntounto themselues in the end certaine ruine, and sudden destruction. Let Popish faith bee alwayes vncertaine, doubtfull, fearefull, perplexed, wauering with eueryevery winde of errour, of terror; let it be such (sith it will not, sith it cannot bee any other, than of **Deuils.those that beleeue and tremble) as can neuer…ames 2. 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 Pontificians the vncertainty of their faith: so let them suffer vsus 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. wherein he moyles in sweate and dust, labouring to answer all obiections that his aduersaries bring for the confirmation of certainty of saluation: wherein hee dealeth 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 water, p. 251which he sprinckleth in our way, thinking thereby to inueagle euen the most sagacious. Or else he would put vsus 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 blessed 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 oppositions which Vega, with all his Pontifician power, makes against it. And when we hauehave spoken, then (as Iob said) Mock on. But, fearing lest I hauehave 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 vsus 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 vponupon our very Tronches.