Truths Triumph Over Trent, Chapter 16
CHAP. XVI. Of Pontifician vncertainty in regard of predestination, and persouerance in grace.
THe Pontificians, denying the certainty of predestination,Concil. Trid. Ses. 6. Can. 12. 13 and so consequently of perseuerance in grace, do make the vncertainty of both the maine ground to build the vncertainty of their faith vponupon. Concerning predestination, the Trent-Councell saith in the 12. Chapter, the title whereof is, To take heed of the rash presumption of predestination: Nemo quamdiu in hac mortalitate viuitur, de arcano diuinae praedestinationis mysterio vsus que adeo praesumere debet, vt certò statuat se omnino esse in numero praedestinatorum: quasi verum esset, quod iustificatus, aut amplius peccare non possit, aut si peccauerit, certam sibi resipiscentiam promittere debeat. Nam nisi, ex speciali reuelatione, sciri non potest, quos Deus sibi elegerit: that is, No man while hee liueth in this mortality, ought so to presume of the secret mysterie of diuine predestination, as that he certainly beleeues, hee is altogether in the number of the predestinate: as if it were true, that a man once iustified, eyther cannot sinne any more, or if hee sinne, ought to promise to himselfe certaine repentance. For it cannot be knowne, but by speciall reuelation, whom God hath elected to himselfe. Note here, that the Councell puts no difference betweene the certainty of faith, concerning predestination and rash presumption, still referring all certainty to speciall reuelation from God. So that I would aske these Pontifician Fathers, that if a man by speciall reuelation being assured of his predestination, should thereupon confidently affirme, that hee is certainly in the number of Gods elect, and predestinate vntounto life eternall; whether they would not also iudge this to bee rash presumption. But this by the way. And Chapter 13. the title whereof is, Of the gift of perseuerance: Similiter de perseuerantiae munere, de qu… scriptum est, &c. Likewise of the gift of perseuerance, whereof it is written, he that shall endure to the end, he shall be saued, &c. Nemo sibi certi aliquid absoluta certitudine polliceatur; tametsi in Dei auxilio, &c. Let no man promise to himselfe any certainty by an absolute assurance; although all men ought to place and repose a most firme hope in Gods helpe, &c. but with feare and trembling let them worke out their saluation in labours, in vigils, in almes-deedes, in prayers, in oblations, in fastings, and in chastity: for they ought to bee fearefull, knowing that they are borne againe vntounto the hope of glorie, but not yet vntounto glory, &c. Note here, that the Pontifician Councell calleth perseuerance a speciall gift of God, thereby meaning, that it is a gift meerly distinct from faith, & no fruit of iustifying faith. Now the Catholick Doctrine teacheth, that although perseuerance be a gift of God, yet it is not so distinct from true sauing faith, but that it is also a proper fruit thereof. Note here also, how though in generall they say, that all men ought to hauehave a most firme hope in Gods helpe, yet their maine doctrine is, to driue men to fearfulnesse and doubtfulnesse what shall become of them, seeing they tye their gift of perseuerance to the most vncertaine condition of their owne standing. As the Councell elsewhere saith; Deus sua gratia semel iustificatos non deserit, nisi ab eis priùs des…ratur: God doth not forsake those that are once iustified by his grace, vnlesse first he be forsaken of them. But come we to the Commentaries vponupon this Text of the Councell.
First, concerning the point of predestination, whereon depends perseuerance in grace: I commend the Reader to the History of the Councell of Trent, where he may in one briefe view, see how humane deuices, and labyrinths of vngrounded distinctions, were set on worke to vndermine this foundation: some of them holding the Orthodoxe truth concerning election and reprobation, alledging the example of Iacob and Esau, Rom. 9. together with sundry other proofes out of the Scriptures. But a second sort condemning this as a hard, cruell, in humane, horrible, and impious opinion, that it made God an accepter of persons, vniust; that it ouerthrew freewill; that it drowned men in the gulfe of despaire; that it made others carelesse and presumptuous. And therefore, that God willing to hauehave all men saued, purposed to offer the same meanes to all, and whom he fore-saw would apply their freewill to receiue grace offered, those he predestinated to be saued: Others whom he fore-saw would not obey, but refuse to cooperate with God, those he did reprobate to damnation. Otherwise, there appeared no reason, why God in the Scriptures so often complaines of sinners, labours to reclaime them, and win them vntounto him, if there were not in the means of grace offered a sufficiency to saue, and in men a liberty and ability to receiue them.
Hereupon the History setting downe the censure of these two opinions, saith, That the first contained a great & hidden mysterie, humbling mans conceit on the one side, and aduancing Gods grace on the other. The other more plausible, popular, specious, and apt to puffe vp man with pride, and herein agreeing with the Friars vaine, professing rather artificiall curiosity in preaching, than accurate and sound Diuinity; and to the Courtiers it seemed more probable, as more agreeable with politicke respects. It had especially two stout maintainers, that were Bishops. And they which defended it, building vponupon humane reasons, thereby shewed their pregnant wit aboue others: but when they came to testimonies of the Scripture, they easily failed in their cause. So the Historie.
In the third place, he reciteth the opinion of a third sort, of whom Catarinus is specially named, who, to mitigate and moderate the matter, confesseth, that there is a certaine number of the predestinate vntounto life, but those very few, whom God out of his speciall grace purposed effectually to call, and saue. As for the rest, God would hauehave them also to bee saued, affording them sufficient meanes, but leauing it to their owne will to accept, or refuse them. And these latter were of two sorts; some that receiuing the means, were saued, though they were none of Gods elect; and of these there was a great number: Others, refusing to cooperate with God, who would hauehave saued them, are therefore damned. That the cause of the predestination of those first few, was the only absolute will and pleasure of God: and of those other, Gods preuision of their accepting and vsing of Gods helpe, and their cooperating with it: but the cause of the reprobation of the last, Gods preuision of their peruerse will in refusing Gods helpe, or in vsing it ill. This diuision is much like that which wee finde in Plato's Phedo; where all men are sorted into three rankes: First,Plato in Ph… done. of such as are very good, but very few; and those dying, goe straight to Heauen, to the Elizian fields. The second, of those that are starke naught, whereof there are very many; which dying, goe immediatly to Hell, whence there is no redemption: and the third sort, are of a middle condition, neither very good, nor very bad; who dying, are cast into a Riuer in Hell, where continuing for a yeare or two, till they be throughly purged, they are after that remoued into Heauen. But that Riuer in Hell is long ago with the extreme heate of Hell fire so dryed vp, as it is now become a hot dry stoue, called Purgatory, where that middle sort of Pontificians, who are neyther of the number of speciall predestinate, nor of the worst and refuse of the rest, but such as by the vertue of their freewill, accept Pontifician grace offered them, are for a time entertained in those hellish flames, till eyther their vncleane soules, or their Executors full sachels and powches bee throughly purged. But this is by the way.
But from the heate of those altercations, in the time that these things were a hammering in the Councels forge, let vsusVega. come to see, what their learned Commentator Vega, hath in cold bloud set downe concerning this point of predestination, according to the Councels definitiue sentence. Duo sunt, &c. There are two things, which the *To wit the Trent-Fathers, so vsually termed by equiuocation.Fathers define concerning the mysterie of predestination: First, they decree, That not eueryevery one that is iustified, is predestinate, and that the grace of iustification may befall euen those that are not predestinate, because he that is iustified, may lose his iustification once had, and neuer after recouer it. And this (saith he) the Fathers deliuered in these words of the 12. Chapter, Quasi verum esset, &c. As if it were true, that he that is once iustified, could eyther sinne no more, or if hee did sinne, ought to promise to himselfe certaine repentance. Sed multò adhuc apertiùs, &c. But much more plainly in the 17. Canon, in these words; Si quis iustificationis gratiam, &c. If any shall say, that the grace of iustification happeneth to none, but such as are predestinate to life, and all others, who are called; to be called indeede, but not to receiue grace, as being by Gods power predestinate to euill: let him be accursed. And, saith Vega, by the name of predestination, they doe in this place vnderstand an eternall preordination of some to blessednesse: or, which is somewhat more plaine and familiar, a certaine and firme purpose, whereby God from eternity would bestow blessednesse vponupon some men. Now by all this it appeareth, that the Trent-Fathers hold, that others may be iustified, besides those that are predestinate and preordained vntounto life. So that it seemeth, the Councels definitiue sentence concerning predestination, concluded vponupon Catarinus his opinion afore cited; that besides the certaine number of the predestinate vntounto life, who are but a few, there are another sort left at large, and at their owne liberty, who receiuing grace offered by the cooperation of their free-will, are also iustified as well as the other.
Secundum vero, &c. And the second thing, which the holy Synod hath here taught her faithfull ones concerning iustification, is, that the mysterie of predestination, is so hidden and secret, as no man without diuine reuelation can know, who those be, whom God hath predestinate. Verba, &c. The words of the Councell are in the 12. Chapter; Nam nisi ex speciale reuelatione sciri non potest, quos Deus sibi elegerit: For it cannot be knowne, but by speciall reuelation, whom God hath chosen to himselfe. Quare in principio, &c. Wherefore in the beginning of this Chapter, the Fathers doe wholesomly admonish all beleeuers, that no man, while he liueth in this mortality, doe so farre presume, as certainly to assure himselfe, that hee is in the number of the predestinate. Thus hauehave wee, I hope, without any equiuocation, the full meaning of this holy Synod concerning predestination, and the certainty of it.
As for the point of perseuerance, which Vega coupleth with predestination as necessarily depending vponupon it, we shall need to adde no more, but what the Councell it selfe saith expresly enough in Can. 16. cited by Vega: Si quis magnum illud vsus que in finem perseuer antiae donum se certò habiturum, absoluta & infàllibili certitudine dixerit, nisi hoc ex speciali reuelatione didicerit, anathema sit: that is, If any shall say, that hee shall certainly hauehave that great gift of perseuerance vntounto the end, by an absolute and infallible certainty, vnlesse he shall learne this by speciall reuelation, let him be accursed. And this (saith Vega) confirmeth that which the Fathers said of predestination. Now the cause (saith he) for which all righteous men ought to be affraid of their perseuerance, and that none can arrogate to himselfe such a great certainty as this, vnlesse it *By some good chance, doubtlesse.happen vntounto him by diuine reuelation, the Fathers hauehave opened in those words of the 13. Chapter, Veruntamen, &c. But let them that thinke they stand, take heede, lest they fall; and so vntounto the end of the Chapter. Thus wee hauehave the state of Pontifician Doctrine, touching the certainty of iustification, in regard of predestination and perseuerance.
For the maine substance of these Trent-Fathers Decrees and Canons, touching predestination and perseuerance, wee shall trye what truth is in them, when we come to set downe the opposite doctrine of the Catholicke Faith. In the meane time, let vsus a little weigh the moment of Vega's argumentsVega lib. 12. … incertitud. prae destinat. & per seuerantiae. c. for the defence of the Councell. In his second Chapter of his 12. Booke, Of the vncertainty of predestination and perseuerance, after a goodly flourish and triumphall tripudiation, as if the field were already won, before he had strucke stroke, he saith, Habemus certissima & fortissima argumenta, &c. We hauehave most certaine and strong arguments, whereby to confirme and defend the Doctrine deliuered here by the Fathers, and to vanquish the contrary heresies. And first, to proue this definition of the Fathers, saith he, Non omnis, &c. Not eueryevery one that is iustified, is predestinate. We hauehave many places of Scripture to serue our purpose, prouing, that there hauehave been many in the state of grace, and afterwards hauehave fallen from it, and at length damned. For example, Saul, that was elect to be King of Israel, is said (1. Sam. 9. 2.) to be electus Saul, one of Vega's Elect.& bonus, an elect and good man; so that there was not a better than he, among all the children of Israel. Now (saith Vega) being said to bee bonus & electus, elect and good (as the vulgar Latine hath it) it is manifest, that he was then in the state of grace: for the Scripture (saith hee) doth not adorne men with such prayses, which are out of the state of Gods grace. But (saith he) Saul afterwards fell, and was reiected and damned. I answer: Saul is there called an elect man, in that he was a choice, and goodly tall young man, proper of personage, insomuch as none was found comparable to him for personage and stature; for hee was taller by the head and shoulders, than any of the people. Doth this proue that hee was one of Gods eternall election? Or doth God elect men to saluation, for the goodlinesse of their person? No: wee see the contrary, 1. Sam. 16. 7. That Saul dyed a reprobate, and desperately, we easily grant it: But that Saul euer was in the state of grace, Vega saith nothing yet to the purpose to proue it, nor euer can he. I rather maruaile, why Vega omitted a more probable argument, to proue Saul to hauehave once been in the state of grace; to wit, because the Spirit of the Lord comming vponupon him, he was turned into another man▪ An argument which some other Pontificians vrge: yet Vega alledgethAug. lib. 2. ad Simplic. qu. 1. St. Augustines censure of Saul, who concludes him to bee a reprobate, saying, The example of this Saul, makes against some proud heretickes, which deny that any of the good gifts of the holy Ghost, may be giuen to those, that doe not appertaine to the condition of Saints. Which saying of that worthy Father, doth plainly proue, that Saul was neuer of the number of Gods Saints; and that euen wicked and reprobate men may hauehave notwithstanding some speciall gifts of the holy Ghosts, and yet be neuer a whit the nearer to the state of grace. Saul was said to be changed into another man, when Gods Spirit came vponupon him; not in regard of conuersion from sinne vntounto God, or from a wicked life to the state of grace: but of a priuate man, whose thoughts reached no higher than his fathers Asses, hee was made a Prince, and endowed with Princely qualities of wisedome and courage, the gifts of Gods Spirit, whereby hee was enabled for such a weighty gouernment. Yea, we are not affraid to put this caseGreg. lib. 4. ca. 3. in 1. Reg. 9. to the tryall euen of a Bishop of Rome. Gregory, the last good Bishop of Rome, saith thus of Saul: Saul electus dicitur, non secundum gratiam, sed secundum iudicium. Bonus dicitur, vt diuinae aequitatis dispositio commendetur. Bonum profectò est, quicquid est iustum, &c. Saul is said to bee elect, not according to grace, but according to iudgement. He is called good, that the disposition of diuine equity might be commended. That indeed is good, whatsoeuer is iust, &c. And he illustrates this by the instance of Ecclesiasticall Pastors. Per iustitiam quippe Dei, Pastores reprobi, &c. For by the iustice of God, reprobate Pastors are permitted to climbe to the regiment of holy Church; but they which are euill by their iniquity, are good by diuine dispensation: and now by the secret ordination of God, they are elected, who at the last, in the vniuersall iudgement, shall be reprobated. Therefore a reprobate shepheard, because by diuine dignation he is appointed to that office, may bee called elect: and because he is iustly permitted, hee may bee called good. And because hee is thought fitter than others to execute Gods iudgements, therfore none is said to be better than he among the children of Israel. Seeing therefore it cannot be proued, that Saul was euer in the state of grace, but the contrary is manifest, euen by the iudgment of him, who, was once Bishop of Rome; no maruaile, if he dyed a desperate Reprobate.
Hereunto Vega addeth Salomons example, that being endued with extraordinary wisedome from God, and so standing in the state of grace, he afterwards fell away, and VegaSalomon one of Vega's Reprobates, though once Elect. laboureth to proue, that Salomon dyed a Reprobate. For answer; that God gaue such wisedome to Salomon, this proues him no more to be in the state of grace, than that which was giuen to Saul. This wisedome giuen to Salomon was famous indeede, but for ought we finde, it was no other, but a naturall and morall wisedome, and knowledge, whereby he might the better iudge that great people, committed to his charge, as Salomon himselfe saith, 1. Kings 3. 9. and know the nature and property of all creatures, as 1. Kings 4. 29. 30. 31. &c. Not that I deny, but that Salomon might now be in the state of grace, and no doubt but he was: but that hee was not therefore in the state of grace, because of his extraordinary wisedome giuen vntounto him. For doe not wee know, that for a naturall and morall wisedome, euen Heathen men, as many Pagan Philosophers, hauehave farre excelled many of Gods Saints? Againe, as we deny not, but that young Salomon was now in the state of grace; so we deny, that hee euer fell totally away from this estate. It is true, he fell fearfully, but not totally: forSalomon fell not away totally. marke what the Scripture saith expresly, 1. Kings 11. 4. It came to passe, when Salomon was old, that his wiues turned away his heart after other gods; and his heart was not perfect with the Lord his God, as was the heart of Dauid his father. And in the 6. vers. Salomon did euill in the sight of the Lord, and went not fully after the Lord, as did Dauid his father. Whence note, first, that it is said, When Salomon was old. Indeede old age when it comes to dotage, is dangerous, and very slippery: but to dote vponupon women, yea many women, wiues and concubines, so many hundred of them, and those also strange women, of a strange Religion; alas, poore old Salomon, how were his affections distracted, and his thoughts euen pulled asunder, as it were by so many Furies, as there were fancies in his womens heads! Well, by this meanes, the byas of his affections wheeling about his women, as so many Mistresses, caused his heart to decline from his direct course, tending towards the maine marke, which was God. But this declination, it was no flat Apostacy; for now the worst was, that he went not fully after the Lord his God; his heart was not perfect with the Lord his God, as was the heart of Dauid his father. His former single heart began now to double, his vpright heart began now in victa aetate, in his verging or stooping old age, to grow crooked. Yet for all this, he kept him vponupon his feete, he still stood in the state of grace, although with much staggering: and though his left foote failed him, yet his right foote remained firme; though the left foote of his affection went after his strange women, and so was drawne with them after their strange gods; yet he had the right foot of his affection vpright to God-wards. Which I speake, not to excuse or mitigate his sinne: for it was most fearefull and lamentable, and to bee bewayled with sad repentance and a floud of teares: But taking Gods Word for my warrant, I affirme, that though Salomons fall was fearfull, yet it was not totall; his heart had not quite forsaken his God.
Againe, as Salomons fall was not totall, so neyther was itSalomons fal… as not totall, s… not finall. finall: For we hauehave his Ecclesiastes, as an eternall monument of his intire repentance and conuersion from vanity to God. And as an infallible token of a true penitent, he stiles himselfe the Preacher. He layes aside his royall Crowne, diuests himselfe of all his Princely titles and ornaments, and in stead thereof, takes on him the humble, but holy stile of a Preacher; not onelyonly to preach repentance vntounto others, but to perswade them by the strongest argument of his owne practice, and the best euidence of his owne experience. And the Wisedome of God shewes it selfe admirable, in making choice of Salomon to be the Pen-man of that excellent Book of Ecclesiastes, eueryevery line whereof, hee that runnes may reade in the face of wise Salomons owne experience: in which mirrour, eueryevery naturall man may cleerly see his owne full proportion. Salomon had no more strange wiues and concubines, than the world hath minions of strange vanities, which eueryevery carnall man, according to the variety of his fancy, as his Idoll-Goddesse, adoreth. Now God in his mercy willing to admonish the vaine world, and to reclaime vaine men from their sundry Idol-pleasures, and withall the more strongly to allure them, in his wisdome, makes speciall choice of Salomon to be his Preacher. Why so? Salomon was the wisest man that euer was, from the first Adam, before the second Adam, Christ, and so of all men in the world, could giuegive the exactest iudgement, and truest censure of the nature of all things vnderunder the Sun. Besides his incomparable wisdome, he had a most aboundant experimentall knowledge of all earthly things, whatsoeuer might seeme excellent in the eye and iudgement of flesh and bloud; yea, hee was most industrious and studious, eagerly searching into the depth and height, and all the dimensions of worldly excellency; till I might see (saith he) what was that Eccles. 2. 3.good for the sonnes of men, which they should doe vnderunder the Heauen, all the dayes of their life. Wouldst thou then know, thou worlds doting Louer, what the true nature of the world, and of all that is in the world (as the lust of the flesh, the lust of the eye, and the pride of life) is? Hearken to the Preacher, yea aske Salomon, the wisest of men. Aske him in any kinde, he will resolue thee, as he did the Queene of Sheba, and other Princes that came to heare his wisedome; whom he resolued in all their questions. Trauaile not to any of the Philosophers, to enquire of them wherein thy Summum bonum consisteth: for when they hauehave told thee all they can, thou wilt come as farre short of giuing them credit, as they will doe in giuing thee true counsell. If they tell thee, that riches, pleasures, and honours, are all vaine things, and no felicity to be found in them: thou wilt but laugh at them, as men at least experimentally ignorant of the nature of those things, whereof they neuer had the vse and possession. Aske Diogenes of honour, & hee prefers his Tubbe before Great▪ Alexanders Triumphes; and tramples on Plato's pompous pride, with a greater pride of pouerty. And in a word, thou wilt answer them all, with ignoti nulla cupido: they therefore despise these thing, because they neuer tasted the sweetnesse that is in them, at least in the worlds apprehension. But come to Salomon, who not onelyonly knew the nature of these things better than all those Heathen wise men, but also made it his study, yea, and his practice too, to know them by an infallible experience; and his iudgement will be found to bee aboue all exception. And what is his iudgement of all these things? what profit, or what pleasure, or what contentment found he in any, or in all of them? This is his definitiue sentence of them: All is vanity, and vexation of spirit. Thou hadst better farre to beleeue him, than goe about to trye. Hee stands as a Sea-marke to war…e all wordly Merchants, yea the greatest Princes and Potentates of the earth, to beware of those Rockes, and She…e…, and Syrtes, whereon himselfe suffered wofull shipwracke. But yet, if vnheedily, thou hast fallen vponupon the same Rockes, behold also Salomon standing as an example of penitency to all men. For as hee teacheth all men to eschue the deceiptfull pleasures, profits, and preferments of the world; so he i… teth them to follow with him the true and souereigne good; concluding his Booke thus, Let vsus heare the end of all, Feare God, and keepe his Commandements; for this is whole man; for God will bring eueryevery worke to iudgement, with eueryevery secret thing, whether it be good or euill. A noble precedent of a penitent soule; not onelyonly to repent himselfe, but to become a royall Preacher of repentance to others. So did his father Dauid, Psal. 51. where, repenting of his sinne, and hauing pleaded for Gods mercy and fauour, to the …a. vers. then as a speciall fruit of his reconciliation with God, hee saith, Then will I teach transgressors thy wayes, and sinners shall be con…er…d vntounto thee. So that this is the vp-shot of all this discourse of Salomon, to giuegive God the glory in Salomons repentance, and in his choosing of him, to bee both a Patterne and a Preacher of repentance to the world. If I hauehave beene▪ longer herein, than perhaps may seeme sutable to the present purpose, I must craue pardon; although I shall not repent me, if by this means I shall be any occasion of conuerting any young Alipius from the Circensian pleasures of this vaine world, to the imitation of Salomons repentance; as St. Augustine thanked God, forAug confes. lib. 6. cap. 7. hauing beene a meanes of conuerting Alipius from the Circensian games, wherewith he had been so bewitched. Which, saith Augustine, was vponupon this occasion: Alipius being present at one of my Rhetoricke Lectures in Carthage, I tooke occasion, being offered, to delight my Auditory with a Simile taken from the Circensian games, wherewith Alipius being taken, Augustine confesseth; Tu scis, Deusnoster, quod tunc de Alipio de illa peste sanando non cogitauerim: Thou knowest, O God, that at that time, I did not so much as think of curing Alipius of that pestilentiall disease. Or as the same Augustine, contrary to his vsuall manner, hauing made a digression besides his intention from his purpose, was as it were by Gods all-directing prouident hand, led out of his owne way, to reduce a wanderer into the right way. For by his digression, hee was a meanes to conuert one Firmus a Merchant, but a Manichee vntounto the true Faith: Possid, in vita August▪ cap. 15.
But to returne to our purpose. Notwithstanding the Book of Ecclesiastes bee a most cleere euidence of Salomons repentance, sith it cannot be denied to be his, both by the title of it, and the whole passage of the booke; yet Vega labours tooth and naile to make a Reprobate of him. One of his reasons is, because the Scripture makes no mention of his repentance, as of Dauids. But I hope, the booke of Ecclesiastes he will allow to be Scripture. But shall we take all those for Reprobates, whose sinne the Scripture recordeth, but makes no mention of their repentance? What then shall become of holy Moses, whose infidelity at Meribah, in not honouring the Lord by his obedience and faith, is recorded in Scripture, yea so, as there is not onelyonly no mention of his repentance; but, as if his sinne remained vnpardoned, and hee deceased in Gods displeasure, he was not suffered to come into the land of CanaanNumb▪ 20. 12. for that very cause. Did not therefore Moses repent him of his sinne? or dyed he in Gods displeasure? or must hee not come into the Kingdome of Heauen, whereof Canaan was a type? But Vega prosecuting the matter very eagerly, alledgeth also his proofes, not onelyonly out of Ecclesiasticus, to no purpose (but not a word of Ecclesiastes) but also out of St. Augustine & Cyprian; who indeed doe speake somewhat difficultly and doubtfully of Salomon, as making his example a matter of terrour, and so it is no doubt.
But there are also other Fathers to counterballance them, & for the Doctrine of small falling away from grace, we shall see their iudgements at large. Yet at length, Vega himselfe is willing to condeseend so farre to indifferency herein, as he is content to waue the matter, so it be granted, that though Salomon did repent, whereof there are such pregnant proofes, yet at least his example of falling may confute (as hee saith) Iouinian, that denyed the iust could once fall away from the grace receiued.
Another example he brings of Iudas, who (saith hee) hadExample of Iudas. once grace, and fell away from it. For Iudas was in the state of grace, at what time he was chosen to be an Apostle; else he had not bin admitted to that dignity. And that hee both had▪ and lost this grace, Christ proueth; saying, Of those whom thou gauest mee, hauehave I lost none, but the sonne of perdition. So Vega. But tell mee, Vega, what grace had Iudas, when he was chosen to be an Apostle? Had hee the true grace of iustification, whereby he was accepted with God? Where proue you this? You might remember your Schoole distinction; which may well enough be admitted; to wit, of gratia gratis data, and gratia gratum saciens: the first, a grace freely giuen, to enable men to the worke of the Ministery, and such like; whereof Christ speaketh, Freely you hauehave receiued, freely giuegive: but the otherMatth. 10. 8. is that grace, which makes a man accepted with God through Christ; whereof the Apostle speaketh, Ephes. 1. …. where hauing spoken in the Verse before of Gods predestinating vsus vntounto the adoption of children by Iesus Christ, according to the good pleasure of his will; he addeth, To the praise of the glory of his grace, wherein he hath made vsus accepted in the beloued, &c. Now Iudas being made an Apostle, had the former grace giuen vntounto him, to enable him to preach, and doe miracles, and to discharge the duety of an Apostle: but the other grace, to make him accepted in the Beloued, according to Gods eternall purpose in predestination, whereof the Apostle there speaketh, we deny that euer Iudas had that grace. Yea, Vega himselfe confesseth, that Iudas was not of the number of the predestinate to life eternall, but that notwithstanding he had the grace of iustification. Vnlesse Vega equiuocates in the word Grace, meaning onelyonly a certaine fauour of God towards Iudas in making choice of him to be an Apostle. If Vega meane so, we grant that it was a great fauour indeed; but that Iudas was so in the grace and fauour of God, as to be adopted for one of his Children, and so accepted in his belouedIudas had not sauing grace. Sonne, we vtterly deny; nor can Vega with all his Sophistry euer proue it. Christ saith indeed, Of them whom thou hast giuen mee, I hauehave lost none, but the sonne of perdition. Was Iudas then giuen to Christ by his Father, in such a speciall manner as the rest of the Apostles were, who were also holy and elect vessels of mercy? Gods giuing there vntounto Christ, is in a twofold respect to be considered: First, as all the Twelue were Apostles; so God gaue them all to Christ, without difference, to serue him in the ministery of the Gospell. For the wickedest Apostle or Minister of the Gospell, hath as great power and authority giuen him to execute his function, as the holiest of all. The wicked Scribes and Pharisees must bee heard with all attention and reuerence, sitting in Moses Chaire; that is, teaching Moses Doctrine. But secondly, the Twelue were giuen to Christ as men; and so they were giuen in a most different respect, and to a diuers end. Our Sauiour saith▪ HaueHave not I chosen you Twelue, and one of you is a Deuill? Iudas was a Deuill (that is, a deuillish man, a Deuill incarnate, as we vse to say of a most wicked man) when God gaue him to Christ; and as a man, a wicked man, hee was giuen to Christ to be his Minister, that he might also be his betrayer, as the Scriptures had foretold▪ But the rest of the Apostles were giuen to Christ, as men elect and predestinate in Christ to life eternall. So was not Iudas giuen to Christ, euen the enemies being witnesses. St. Augustine hereupon saith, vponupon the words of Christ, Ioh …6. HaueHave not I chosen you Twelue, and Aug. quaest. super Genes. lib. 1. qu. 117. tom. 4.one of you is a Deuill? Vt non ad electionem etiam ipse pertinere videatur: That (saith he) Iudas might not seem to appertaine to the election. Non enim facile, &c. For the name of Elect is not easily found in an euill man, vnlesse when euill men are elected by euill men. Quod si put auerimu…, &c. If we shall thinke that he also was elect, that by his treason the Lords Passion might be accomplished: that is, that his malice was elected to some purpose, sith God can make a good vse euen of the wicked. Illud, &c. Let vsus attend to that he saith, Iohn 13. 18. I speake not of you all, I know whom I hauehave chosen: Vbi declarat, &c. Where he declareth, that none but good men appertaine to the election. Ac per hoc, &c. And hereby, that which is said, I hauehave chosen you Twelue, is spoken by a Figure Syne…doche that by the name of the greater or better part, that also might be said to be fulfilled, which doth not belong to the name it selfe. So Augustine. And also vponupon the same words of Iohn 6. in his exposition of the 55. Psalme▪ Nonne vos, &c. HaueHave notAug. in Psal. 55▪ I chosen you Twelue, and one of you is a Deuill? Ergo … Diabolus electus est? Is euen a Deuill then elected? Aut si electus non est, &c. Or if he be not elected, how did he elect Twelue, and not rather Eleuen? Electus & ille est, sed ad aliud▪ Electi vnd…im ad opus probationis, electus vnus ad opus … ▪ Iudas was also elected, but to a diuers purpose. The eleuen were elected to the worke of approbation, that one was elected to the worke of temptation. So Augustine. So that as the election of the Twelue, was for diuers ends; of the Eleuen to their saluation, and of Iudas, to become an instrument of Christs death, to his damnation: So Gods giuing of the Twelue to Christ, was for different purposes; for though all of them were chosen to be Apostles, yet Eleuen of them were also chosen to be vessels of grace, not onelyonly to conuey it to others, but to conserue it in themselues: but Iudas, a Deuill, a sonne of perdition, was chosen not only to be an Apostle, but the betrayer of Christ; God well vsing an euill instrument, as Augustine saith. In the meane time, let it not seeme strange, that the Pontificians so highly dignifie Iudas as to giuegive him once a place in the state of grace for as St. Augustine reporteth, theAug. de haeresibus ad Quodvult-deum. lib. 6. 18. Cainites. Deuill wanted not a sort and sect of Heretickes, called Cainites (because they worshipped Cain, who murthered his brother) who also held Iudas in very high esteeme, as some certaine diuine creature, euen for betraying of Christ, because (say they) he knew it was a worke that would … profitable to the world. But seeing Vega, with his Pontificians, will needes make Iudas an example of a man, once in the state of sauing grace, let them take him as Christ cals him, a Deuill; such was elect Iudas: and so wee shall not enuie, but pitie the case of these men, that confesse themselues to bee in no better state of grace, than Iudas once was.
But Vega, in behalfe of the Councell of Trent, prosecutes his arguments, to proue the vncertainty of predestination and perseuerance, in fiue whole Chapters together, from the third to the seuenth; shewing himselfe a true Pontifician, in doubling and iuggling with the truth. But his arguments are so sleight, and his instances so impertinent, that I will not spend time in the reciting of them. OnelyOnly I will name the head of them, that the Reader may thereby estimate the whole body. As, That some predestinate hauehave sometimes been out of the state of grace; as namely, before their effectuall calling: and some after their effectuall calling, as falling from grace by eueryevery mortall sinne, as the Pontificians teach. And as they may fall from grace, so the wicked (he must needes meane the reprobate, as opposite to the elect; for else, all men by nature are wicked, and there is no difference, as the ApostleRom. 3. 22. 23. speaketh) the wicked (saith Vega) may bee receiued into grace, as the predestinate may fall from grace. And so wee yeeld vntounto him, that the wicked; that is, the reprobate, may bee as well receiued into grace, as the predestinate and elect may fall from grace totally or finally. But we still affirme, and shall by and by confirme it, that the elect of God cannot fall totally and finally from grace: and no more can the reprobate be euer receiued into grace.
But Vega's seuenth Chapter seemes to be full of moment, the title whereof is, De consensu Doctorum, & Ecclesia totius in Iouinianum & Vicel…um: Of the consent of Doctors, and of the whole Church against Iouinian and Wiclefe. Note here a point of Pontifician brauery, and serpentine subtilty together: First, a goodly flourish of the consent of Doctors, and of the whole Church; and then to disgrace the Doctrine of predestination, as a nouelty, and an opinion of singularity, he fastens it vponupon Iouinian and Wiclefe, as the prime authors of it. Now because the Chapter is long, and full of allegations, as his manner is in his serpent-like gate; let it suffice vsus to take the contents of the whole in a few words. And because we will not be our owne caruers, we will take Vega's owne words, in the beginning of the Chapter: Praedestinates & iustificatos posse cadere à Dei gratia, & necessariam esse omnibus perseuer antiam vsus que ad mortem, vt p…rueniatur ad palmam, satis potest ex praedictis constare: sed vt constet consensisse semper huis veritati Ecclesiam, quod nos vbi que ostensures esse sumus polliciti, adiungam ijs, quae iam cita…imus, aliquot alia testimonia Doctorum, quae hanc▪ veritatem luculenter nos docent: that is, That the predestinate and iustified may fall from the grace of God, and that perseuerance vntounto death is necessary for all, that they may come to the Crown, it may sufficiently appeare by that wee hauehave said before: but that it may appeare, that which wee hauehave eueryevery where*We are too well acquainted with you… Pontifician promises. promised to shew, that the Church hath alwayes consented to this truth, I will adde to those already cited, some other testimonies of Doctors, which doe clearly teach vsus this truth. These words are the ground of the whole Chapter; wherein obserue, that the maine thing Vega shootes at in this Chapter, is to proue, that therefore the predestinate, and those that be iustified may fall away from grace, because (forsooth) perseuerance in grace vntounto the end is necessary for all. Now though this ground be most false and absurd, yet his whole Chapter tendeth to proue, that because vponupon the necessity of perseuerance, the Doctors of the Church vse many exhortations to men to perseuere, whose testimonies to this purpose Vega heapeth vp in great number: therefore the Doctors of the Church doe all consent, that a man that is predestinate to life, may fall away from grace. It is Vega's owne collection: for else, saith he, why doe these Doctors vse so many exhortations to men, to striue to continue in the faith, not to be secure vntill the end? for this is the summe of all his testimonies that he alledgeth. In the prosecution of all which, I cannot better compare Vega, one of Trents chiefe Questers, than to a Spaniell, which taking his scope in a large field, trauersing vp and downe, in and out to find game, puts vp many a Foule but still the more he prosecutes them, the faster and farther they flye from him. So dealeth Vega. Hee takes the whole Church, a large field to quest in, he startles many a Doctor and Father, foolishly thinking in his owne sent, to make them his owne▪ but in the vpshot, they flye the farther from him. As here. The Fathers exhort men to constancy, and perseuerance in the grace of God, not to bee negligent and carelesse, not to be carnally secure, but so to runne, as they may obtaine. True; and such exhortations are most godly and necessary: for they are speciall meanes and motiues to stirre vsus vpto attaine that end of our faith, the saluation of our soules, to which we were predestinate, and preordained of God. For as God hath appointed vsus to the end so he hath appointed vsus also to the meanes, as Ephes. 2. 10. For wee are his workemanship, created in Christ Iesus vntounto good workes, which God hath … ordained, that we should walke in them. Exhortations therefore, and pious admonitions are very necessary, as speciall meanes to draw vsus on along to our wished end, as a stiffe ga… of winde, filling the failes of our deuoutest affections, vntill wee … at our appointed port. And whereas Vega would pe…ersly conclude hence, that because we must take heede least we fall, as the Councell of Trent alledgeth out of the Apostle▪ therefore the predestinate to life may and doe fall away hence rather we may conclude the contrary, that seeing God hath predestinated vsus to the end, which is our full and small saluation, and hath chal… vsus out the way and meanes, by which we come to reach and attaine to this end, as to walke carefully and heedfully, fearing to displease God, sollicitous to serue God, to take heede of carnall security, and all false and groundlesse confidence▪ therefore continuing on in this path, obseruing these meanes, tending vntounto the end, we doe hence gather to our selues stronger assurance eueryevery day, that we shall at length, most certainly attaine to the end of our most Christian race, and so obtaine the Crowne of life. For as St. Peter, exhorting the faithfull to diligence and perseuerancePet. 2. in holy duties, as meanes leading to the end: saith, If yee doe these things, ye shall neuer fall: for by this meanes an entrance is made vntounto you aboundantly into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. What? Did St. Peter meane, that the faithfull should be doubtfull, or vncertaine of their saluation? or were they so much nearer to falling away from grace, because hee warnes them so much to be carefull to keep their way, and to continue in the meanes? No; the contrary: for by this meanes, an entrance was administred aboundantly into the Kingdome of Gods glory. And this is the vnanimous scope of all the testimonies of those Doctors and Fathers of the Church, which Vega so multiplyeth, going about to corrupt so many witnesses, to giuegive in euidence for the instability and slipperinesse of his Pontifician grace.
Now for his eight Chapter, which he spends about answering some places in St. Iohns Epistle, seeming, as he saith, to make for the Heretickes, as Iouinian, &c. we will speake of it in a fitter place by and by, when we come to confirme the Catholicke truth; and in the meane time leaue Vega dazeling his owne eyes, by his ouer-daring of the glorious Sunne, and scorching his owne wings, in fluttering about the bright flame of Gods Word, which for all his huffing at it, he shall neuer be able to put out. But hee goes on, to proue that no man can know his owne predestination and perseuerance, but by diuine reuelation. In his 10. Chapter, he brings Salomons saying, and such like, Blessed is the man that feareth alwayes; asPro. 28. 14. though the feare of God were an enemy to Christian assurance in this kinde: sith it confirmes it much more; the holy feare of God being a certaine fruit and effect of predestination, leading to perseuerance, as both we hauehave, and shall further make good. Hee alledgeth also against the certainty of perseuerance, that of Salomon, Pro. 27. 1. Boast not thy selfe of tomorrow: for thou knowest not what a day may bring forth. Here the Pontifician still is like himselfe, bewraying his malice against the truth, as if certainty of grace were a boasting. Nothing lesse. For while we entertaine certainty, we exclude, and vtterly abandon boasting and presumption; certainty and presumption being incompatible, yea contrary one to the other, and cannot possibly cohabit, and dwell together in one heart. For there is nothing more vaine than boasting, nothing more vncertaine than presumption: besides, Salomon there speakes of to morrow, as our Sauiour, Matth. 6. 34. and as St. Iames, Chapt. 4. Vers. 13. 14. that men should not be eyther ouer anxious, and sollicitous, or ouer presumptuous of to morrow, about their worldly affaires; Whereas thou knowest not, saith Iames, what shall be on the morrow; for what is your life? you may as a vapour vanish away before to morrow. So that in these things that are in regard of vsus contingent, a man can hauehave no certainty. But saluation stands not vponupon any tickle termes of contingency, as wee shall see anon. And whereas Vega alledgeth Bernard, as denying the certainty of election and predestination, because, saith Bernard, the Scripture is against…ern. in Septu…ges. serm. 1. Eccles. 9. 1. it, which saith, Man knoweth neither louelove nor hatred, by all that is before them: although we be not absolutely bound to beleeue any mans authority in alledging the Scriptures, when it is plaine hee mis-vnderstandeth, or at least mis-applyeth the place, as Bernard, vnderunder correction, doth here; sith it is plaine and euident (as wee shewed before) that the Preacher speaketh of these outward things, as prosperity and aduersity, which are no certaine markes of Gods fauour or displeasure, as being common to all men promiscuously, as well the righteous as the wicked: yet we are not so straight-laced, as not to embrace euen Bernard himselfe in this point. For if the certainty of saluation rested vponupon mans testimony, wee might as soone relye vponupon Bernards authority, as another. But where Bernard speakes properly and iudiciously in applying the Scriptures, none is more cleare than hee in this matter▪ So that in the very same Sermon, out of which Vega pickes so much matter, as he thinkes makes for him, Bernard doth confute Vega's mis-conceit of his meaning, confirming that truth, which wee auouch▪ For where Vega leaues off, Bernard goes on, and saith: Propter hoc data sunt sign a quaedam, & indi…ia manifestas salutis, vt indubitabi…e sit, eum esse de numero Electorum, in quo ea signa perman serint. Propter hoc (inquam) ques praesciuit Deus, & praedestinauit conformes fieri imaginis Filij sui, vt quibus certitudinem negat causa sollicitudinis, v…l fiduciam praestet gratia consolationis: For this cause (saith he) there are certaine signes, and manifest tokens of saluation giuen, that it might be indubitable, (out of all doubt) that he is of the number of the Elect, in whom these signes doe abide. For this cause (I say) whom God foreknew, he also predestinated to bee made conformable vntounto the image of his Sonne; that to whom the cause of sollicitude or fearfulnesse doth deny certainty, the grace of consolation might giuegive euen a confident assurance. So Bernard. Whence we see, that whereas immediatly before he had said, that which Vega alledgeth for his owne purpose (alledging authorities of Fathers, as Satan did the Scriptures, by peece-meale) Generationem istam quis e…arrabit, &c. Who shall declare that Generation; to wit, of Gods Children, whereby they are both begotten and preserued in grace, that they cannot fall away, as Bernard there excellently sheweth? Quis potest dicere, Ego de electis sum, &c. Who can say, I am one of the elect, I am one of the predestinate to life, I am of the number of Sonnes? Quis h…t, inquam, &c. Who, I say, can say these things; the Scriptures gain-saying: Nescit homo, &c. Man knoweth not whether he be worthy of louelove or hatred. Whereupon he addes, Certitudinem vti que non habemus; sed spei fiducia consolatur nos, ne dubitationis huius anxietate penitus cruciemur: We hauehave not certainty; but God doth comfort vsus with a confidence of hope, lest we should be altogether tormented with anxiety of doubting. Thus farre Vega alledgeth out of Bernard. But note here, Bernard speakes not of vncertainty in regard of faith; but in regard of humane frailty, which he cals the cause of sollicitude or fearfulnesse: and so he concludes, not leauing Gods Children in a miserable vncertainty, sith they hauehave many infallible and manifest signes and tokens of their saluation, that they are, without all doubt, in the number of Gods elect; hauing the grace of consolation to make them confident, that they are predestinate to bee made conformable to the Image of the Sonne of God, although they want not in the meane time, the clogs of carnall infirmities, that doe often impeach and checke their Cheery and Christian confidence, while the beames of faith are ouer-clouded with the vanishing vapours of fleshly feare, vntill the storme of the afflicted and conflicting conscience be ouer, and the cloud wasted by the prepotent sunne-beames of grace, which will not long be eclipsed, or suspended from shining vponupon the faithfull soule. But of Bernards authority for the point of certainty more clearely anon, where his eyes are not dazeled or deceiued by a false light, at least, by a mis-apprehension and mis-application of the true light.
Now to conclude Vega's arguments, from the 11. Chapter, to the end of his 12. Booke, he yeeldeth thus farre, That a man may come by some signes to hauehave some probable coniecture and opinion of his predestination, and perseuerance in grace. The title of his 11. Chapter is in these words: Ex beatitudinibus Euangelicis, probabilis potest colligi nostrae & al…orum praedestinationis seu perseuerantiae opinio: By the Euangelicall beatitudes, there may bee gathered a probable opinion of our owne and others predestination or perseuerance. And those seuerall beatitudes, hee mustereth vp in so many Chapters to the end of the Booke; as Humility, Meeknesse, Mourning, Hunger and Thirst after righteousnesse, &c. as they are laid downe, Matth. 5. in all which Chapters Vega doth but fight with his owne shadow: where wee leaue him, and come to the Catholicke truth.