THE CHRISTIANS BULWARK, AGAINST SATAN'S BATTERY.  
OR, The Doctrine of JUSTIFICATION, So plainly and pithily laid out in the several main branches of it, as the fruits thereof may be to the Faithful, as so many Preservatives against the poisonous Heresies and prevailing Iniquities of these last times.  
By H. B. Pastor of S. MATHEWS Friday-Street.  ROME 5. 1. Being justified by Faith, we have Peace with God, through our Lord JESUS CHRIST; by whom we have now received the Atonement. Vers. II. 
Printed at London, for HENRY TAUNTON, and are to be sold at his Shop in Saint Dunstan's Churchyard. 1632.   

To the High and Excellent, who inhabiteth Eternity, JESUS CHRIST, the Lord our Righteousness, the faithful witness, the first begotten of the dead, the Prince of the Kings of the earth, who hath loved us, and washed us in his own blood, and hath made us Kings and Priests unto God, and his Father: Glory, Dominion, Blessing, Honour, Power, for▪ evermore. Amen.  
MOst High and Holy Lord jesus, to whom should a sinful wretch, and worthless abject presume to approach, but to thee his gracious Saviour, and merciful Redeemer? Vouchsafe, then, O Sun of righteousness, to stretch thy healing wings over my fainting and feeble soul, now prostrate at thy beautiful and blessed feet, and so bathe & wash me in the fountain of thy precious blood, as that I may be presented spotless before thy Father's Throne, clad in the robes of thy perfect righteousness. Thou art that faithful witness to confirm, yea that souer●igne King, and supreme judge, to maintain the cause of thine eternal truth against all Antichristian adversaries. Vouchsafe therefore to patronise this poor labour, which the weakest & unworthiest of all thy servants, is bold here to consecrate to thy Name. It is but that small fruit and rivulet, which hath sprung from thee the living Root, and Fountain of all grace; so as by just right it is thine. Let thy power protect the work and workman from all injury of time; and thy grace bless the work, both to the confirming of thy people in the saving truth, and to the convincing of the gain-sayer. Thou seest, O Lord, the presumption of Antichrist, and of his seduced seducing Apostles. Thou beholdest these Apostatising lukewarm times, how many look back to Egypt, to Babylon. Thou numbrest and weighest Antichristian Advocates, and Baal's Pleaders, and Babylon's Reconcilers, as if they would in despite of thee and thy blessed Word, re-erect Babel's Tower within the borders of thy Zion.  
O Lord, are not thine eyes upon the truth? And do not thine eyes run to and fro throughout the whole earth, to show thyself strong in the behalf of them, whose heart is perfect towards thee? Art not thou He, that in former times hast saved us from our enemies, & hast put them to confusion, that hate us? But now, Lord, (if we may dispute with thee, and seeing thy servant, who is but dust and ashes, hath begun to speak to my Lord) wherefore hast thou cast thy people off, and goest not forth with our Armies? Wherefore dost thou make us to turn our back from the enemy, that they which hate us, spoil our goods? Wherefore dost thou make us a reproach unto our neighbours, a scorn and derision to them that are round about us? Or can we plead for ourselves, as once thy people by the mouth of thy servant David, did, Though all this be come upon us, yet have we not forgotten thee, nor behaved ourselves falsely in thy Covenant? Or can we say, Our heart is not turned back, nor our steps declined from thy way? Or, That we have not forgotten the Name of our God, nor stretched out our hand to a strange God? Alas, O Lord, our confusion is still before us, our iniquities are with us, they testify against us; so that how can we hold up our heads before thee, or stand before our enemies? And yet, O Lord, all our smart and shame cannot teach us to believe thy Prophets, who have often told us, The Lord is with you, while ye be with him; and if ye seek him, he will be found of you: but if ye forsake him, he will forsake you. And wherein are we convinced of our forsaking of thee, O Lord, but by beholding with lamentable experience, how thou seemest now of long time to have forsaken us? For else, if thou Lord wert with us, how should so many calamities and disasters fall upon us, and upon thy people round about us? How should England, formerly a terror to her neighbours, become now their scorn and derision? The truth is, O Lord, we must needs confess to our great shame, that with the Church of Ephesus, we have declined from our first love. O teach us to remember from whence we are fallen, and to repent, and do the first works, lest thou come against us quickly, and remove our Candlestick out of his place, except we repent. And hast thou not at least a few things against us, that the woman jezebel, which calleth herself a Prophetess, is suffered to teach, and to seduce thy servants to commit fornication with Idols? For this, thou hast covered thyself with a cloud, that our prayer should not pass through▪ For this, thou hast made us as the refuse in the midst of the people. For this, all our enemies have opened their mouth against us; yea, thy fierce winds have fought against us, wasted and wracked our forces. Yet do not, O Lord, cast us off for ever. Thy people put their mouth in the dust, if so be there may be hope. O teach us to search and try our ways, and turn again to thee our God. O plead for us to thy Father, when in thy name we lift up our heart with our hands to God in the heavens. And lest our prayers be turned into sin, O strengthen our hearts and hands from the highest to the lowest, to cast out from among us our Idol-sins, and sinful Idols, the abominations, and provocations of thy jealousy.  
O bless thy servant, our gracious Sovereign, King CHARLES, double upon his royal person the spirit of upright David, and of zealous josiah, to purge and repair thy Temple, that upon himself his Crown may long flourish, his righteous Sceptre may cherish and support thy people, his victorious Sword may suppress and vanquish thine and his enemies. Shower down thy grace into the heart of his royal Queen, that she coming to partake with him in the only and blessed means of salvation, thy Word & Sacraments, may become also a joyful & fruitful nurcing Mother to thine Israel. Multiply the Spirit of wisdom & counsel upon his Majesty's Honourable Counsellors, that taking all their counsel at thee & thy word, all their consultations and resolutions may prosper, and procure peace and prosperity to these Kingdoms, and thy Churches therein and abroad. Double the Spirit of zeal and piety upon all the Ministers of thy Word and Sacraments, especially, upon the reverend Arch-Bishops & Bishops, that standing in the place of Pillars in thy Temple, of the salt of the earth, of the light of the world, they may strongly support thy true Religion, season and lighten those places, which are dark and unsavoury, and all for want of faithful Ministers: thus shall they highly magnify their office, and discharge their stewardship, by providing and sending painful labourers into every corner of thy field. Inspire and inflame them, Lord, with that zeal of thine own, wherewith thou didst purge thy Temple from profane merchandise: that so they may with the whip-cords of sound Doctrine, and wholesome Discipline, chase out of thy Church all Heresy and Idolatry. Why should the world, O Lord, complain and cry, Where is the spirit of those ancient Bishops and Martyrs, and learned Champions of thy truth, as of Cranmer, Ridley, Latimer, Hooper, Bucer, Peter Martyr, jewel, and other faithful witnesses, whose either blood hath been the seed, or preaching and writing the watering of this thy noble Vineyard? O keep far from us the spirit of cowardice, and lukewarmness, of ambition, and love of the world, lest these enfeebling and infatuating our souls, we should prove a generation of perverse and foolish children, pulling down what our religious forefathers with such care and pains, mature judgement, and sound knowledge in the truth, have built. Stir up, O Lord, the noble hearts of the two honourable Chancellors of our Universities, that with the aid of sovereign authority, they may zealously set themselves to preserve those Fountains and Nurseries from the mud of Heresy, and the bitter root of Impiety. Infuse the spirit of courage, zeal, uprightness, and hatred of covetousness, in abundance upon all the reverend judges and justices of the Land, that they may duly execute the Laws by freeing the poor innocent from the potent oppressor, by cutting down sin, and cutting off the traitorous ringleaders to Idolatry. Thus thy Church being purged, justice executed, Religion maintained, sin reform, our Covenant with thee renewed, our vows of better obedience and thankfulness performed, and we through thy merits reconciled to thy Father of mercies: thou the great Captain and Lord of Hosts, mayst again take thy people's part, turn the edge of thy Sword against thine enemies, and fill our mouths with a new song of praise & thanksgiving to thee, which sittest upon the Throne, with the Father and the Holy Ghost, God blessed for ever.  
Amen.   

The Preface to the Reader.  
CHristian Reader, lo here the two great mysteries laid open; the one of Godliness, the sum whereof is Christ, believed on in the World: the other of Iniquity, the head whereof is Antichrist, believed on of the World. Two Mysteries incompatible, as light and darkness. They are the two bounders, disterminating jerusalem from Babylon. This Mystery of iniquity, I mean, the Romish doctrine of justification, is the head-doctrine, or source, whence all their meritorious satisfactions do flow. And Bellarmine, with other Pontificians, 
Bellarmin. de justif. l. 1. c. 4.  confesseth, justification to be the main Cardo or hinge, whereon hangeth the whole body of controversies between them and the protestants. Nor was it for nothing, that the Council of Trent so improved all their skill and strength, to oppose and oppress the true Catholic doctrine of justification, as whereby the Papal magnificence and the gain of the Romish Craftsmen for their Diana, 
Act. 19  was endangered. So that this their Abortive was a hatching for seven months; so long was this Babylonish Ram, wherewith they would force heaven gates, a hammering in the Trent-forge: so as the History noteth, that the most 
Hist. Concil. Trid. lib. 2.  expert in the Church affirmed, That if all the Counsels, assembled from the Apostles times to that, were summed up together, they could not make up so many Articles as the Trent-fathers' had amassed together, in this one sixth Session of that Synod, the best part whereof also they were beholden to Aristotle for. And no marvel they were so puzzled, for they were to encounter sundry difficulties: as first, the evidence of Scriptures: secondly, the consent of ancient Fathers: thirdly, the powerful preaching and writings of Luther. fourthly, the dissent of their Schoolmen; and five, the division of the Council itself, some being Thomists, some Scotists, some Dominicans, some Franciscans. To satisfy and reconcile all which, was more than an Herculean labour. But what could be difficult to the Papal Omnipotency; who could send his holy Ghost post from Rome to Trent in a Cloak-bag, which loosed all knots, and decided all doubts? Nor had the Pope wanting in that Council the most pregnant wits in the Pontifician world, besides a numerous multitude of new titular Bishops (as titular for learning as living) to lay on load of down right voices, to conclude and ratify whatsoever the Pope with his Cardinals in their Conclave at Rome, and his dextrous instruments in the Council, had with no less sweat than artifice, contrived. For the first main obstacle, the evidence of Scripture, they are fain to colloque, and speak it fair, and borrow from it certain broad Phylacteries, woven with Scripture phrases, wherewith the Babylonish Whore partly decks her shameless forehead, and partly adorns the cobweb Robe of her counterfeit selfe-Iustification: as Coelestis Pater: jesus Christ, the Sun 
Concil. Trid. Sess. 6. Proem. cap. 2. 5. 7.  of righteousness, the author and finisher of our faith: The Father of mercies, and God of all consolation, sent his son to redeem jews and Gentiles, and that all might receive adoption of sons: Him hath God sent forth to be a propitiation for our sins in his blood: for this Redemption we ought to give thanks. And ch. 7. The Meritorious cause of our justification is our Lord jesus Christ etc. O holy Council! Will any suspect the Serpent to lurk under such flowers of Paradise? Or that they go about to betray Christ with hail Master? But in this their profound hypocrisy lieth the whole Mystery of Iniquity; Si tamen hypocrisis dici debet, quae iam latere prae abundantia non valet, & prae 
Bern. Serm. ad Clerum. Et super Cant. Serm. 33.  impudentiâ non quaerit; as Bernard saith of Rome's Clergy in his time. If that may be called hypocrisy, which neither for the abundancy of it can, nor for the impudency of it cares to conceal itself. Thus by egregious hypocrisy Arrius deluded the Council of Nice, confessing Christ to be God of God, yet denied his consubstantiality with the Father. Thus the second Council of Nice, summoned to decree the erection and veneration of Images, makes a goodly Preface, giving thanks to God that they were delivered from Idols. Thus Augustine confesseth how he was seduced by the Manichaean hypocrisy. Thus dealeth the Trent Council. And besides her hypocrisy, her impudency displays itself, while in this Council, Rome altars the Rule of Faith, adds her Traditions, Decretals and Canons, as a party and equal rule with Scripture, guelds the Scriptures of their masculine authority 
See Bulla Pii 4 super confirmatione Conc. Trid. & super Forma iuramenti professinis fidei.  and genuine sense, closing up all in the Cabinet of the Pope's breast, where lodgeth his Infallibility. And thus the sacred Scriptures, which, till that Idolatrous Council of Trent, were held the sole and entire Catholic Canon and rule of Faith, must now draw in the Pope's yoke with his sophisticate Traditions. Now, the pure gold and silver of God's word must go no longer for currant, unless it be stamped in the Pope's own Mint, and subject also to be abased or inhansed at his pleasure. Now, the waters of life are of no force, unless distilled through the Pope's Limbeck; nor those rivers of Paradise medicinable, if they flow not from the sacred Minerals of the Romish Mountains. Thus in effect the Romish Amazon cuts off the right pap of Scripture, which yields the sincere milk, reserving only the left to suckle her Paplings withal, as that Lupa did Rome's founder Romulus; or, at least, the right Pap is so patched to that stepmothers breast, as it yields no other milk, but such as relisheth of the corrupt complexion of the Pope's infallibility. Thus the first Rub is removed, the Scriptures, which are made cocksure for the Pope.  
2 For Luther, they could easily hiss him out for an arch heretic, and blast and brand with Anathema those evident truths by him delivered. So that hard it was to judge, whether fared worse, Luther for the truth's sake, or the truth for Luther's.  
3 For the consent of ancient Fathers, the most they stand upon is S. Augustine, who indeed writ more of this divine mystery, than all the rest put together. But the Council could easily evade him, saying (as Catarinus about Predestination) that S. Aug. his opinion therein was novel, never heard of before his time: or, that S. Aug. was drawn to speak many things awry, through heat of disputation against the Pelagians: or (as Vega) Non necesse est &c, It is not necessary to believe all S. Aug. his arguments to be demonstrative, or altogether to stand in force. Thus all the Father's corn, though growing from the field of Scriptures, proves but chaff, coming once to be sifted in the mystical, if not 
a Luke 22. 31.  Satanical fan of this active Council.  
4. & 5. For the dissenting Schoolmen, and those Dominicans and Franciscans in this Council, whereof Vega and Soto were the two Standard-bearers, and bore a great sway therein, it behoved the Council to keep good quarter with them, and to use all their wits, either to reconcile them, or with some pretty equivocations to please all parties. For this purpose, Marcellus, Priest, entitled of the holy Cross, Precedent of the Council, Cardinal and Apostolical Legate à latere, whose wits were as versatilous, as his titles magnificent and various: after much sweat spent in chopping and changing, piecing and pairing, after an hundred Congregations, wherein these matters were canvased Pro & Con: at length licked the Decrees and Canons to that form, that each side was pleased, and Marcellus applauded on all hands; when each Sect might from the same Delphic Oracle pick out his own meaning. Thus came these Trent Decrees to be like a curious Picture, which every one in the Room imagineth to look directly upon him. Or like an indented Table-Picture upon a Wall, wherein the one side of the Room may behold the face of a man, the other, of a woman, and they in the midst, of an Owl. Thus Soto and Vega, who in the time of this Session, writ each a Volume of this Subject, though in some smaller points different in their opinions, which they grounded upon the Decrees, and dedicated to the Council, were both well pleased; yet no otherwise reconciled, but, as Herod and Pilate, Brethren in evil, to crucify Christ. The writing of which two Champions of Trent I have mostly all along this Treatise, confuted.  
Thus, as S. Ambrose saith, Fucum faciunt, qui non 
Amb. de fide l. 1. c. 8.  audent explicare, quod sentiunt censoriè, They do but juggle, that dare not set down in plain terms, what they captiously conceive. And as Hierome against the Pelagian Heretics: Sola haec haeresis, quae publicè erubescit 
Hier. ad Ctesiph. de libero arbitr. contra Pelag. Ep. 3.  loqui, quod scripto docere non metuit: This only is heresy, which blusheth to speak that publicly, that it fears not to teach secretly. But, as there he saith, Ecclesiae victoria est, vos apertè dicere, quod sentitis; sententias vestras prodidisse, superasse est: It is the Church's victory for you to speak plainly, as you think; to detect your opinions, is to confute them. But we have assayed to pull off Rome's vizard, and to make the Whore naked. Her figge-leave-righteousnesse will not salve her sin, or hide her shame. Only I cannot but lament, to see many of my brethren, the sons of my mother in show, to stand up to plead for Baal. Is it the symptom of this our age, wherein there is so much learning and so little sound knowledge in the Mystery of Christ, or wherein the Spirit of the world is so predominant, that men are so transported with an unnatural zeal and love to Babylon? But Wisdom is justified of her children. And now I begin to conceive the reason, why the Jesuits pens are of late so silent: surely because they see ours so poignant in one another's sides, while our Mother-Church bleeds for it. But those that be the true Ministers of Christ, will say with S. Paul, We cannot speak any thing against the truth, but for the truth. Now I could heartily wish, that my brethren of the Ministry would employ the greater part of their pains in preaching and pressing this main Doctrine of justification: It would be a main Bulwark to batter Babel's Tower, whereby she would scale heaven with her merits. And for Antichrist, I wonder to see such a deep silence of him. Doth the Council of Lateran's Decree dare us, not to mention Antichrists coming? Otherwise to press Jesuits with the point of Antichrist, would easily stop their mouths, while they would put us to show the uninterrupted lineal pedigree of the Professors of our Religion from the Apostles, all along downward to Luther. Alas, this is but a poor shift to gain time, and to cause us to put up our weapons against them. We can easily descry the pearls of our Religion, strawed all along in the bottom of those muddy streams of Popery. We can discover the stars, which have given light in all ages of the Church, notwithstanding all Rome's mists, labouring to eclipse them. And although injury of time had consumed with fire our particular evidences, yet we find them registered in the Court-rowles of Scripture, which no fire, nor moth shall consume.  
But not to detain you too long in the Porch of this larger edifice; know Christian Reader, that this poor Work hath lain by me licenced for the Press a pretty space. It was borrowed from the interrupted succisive hours of my Court-attendance. If it displease many, I pass not so much, if it may profit some; and therein shall I praise God. This is the fruit of all my labour: I seek no reward, so I may shun reproof. What can be said in opposition to this truth, or any other by me delivered, in special against the Synagogue of Rome; I shall be ready to maintain if occasion require, in ampler manner, if I may have alike liberty with my Antagonists. I say no more for the present, but commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.  
Thine in Christ, H. B.   

TRUTH'S TRIUMPH Over TRENT.  

CHAP. I. Of man's works done before grace, or of preparation in man unto justification, commonly called the merit of Congruity.  
The Romish Faith.  
THE title of the fifth Chapter of the sixth Session of the Council of Trent, is Of the necessity 
Concil. Trid. Ses. 6. cap. 5.  of preparation to justification in men of ripe age; where they say, That by their freewill, stirred up and helped by grace, they are disposed to convert themselves to their justification, by free assenting and cooperating with the same grace. 
Ibid. cap. 6. freewill the mother of Rome's preparatory works.  The ground of which disposition to justification, is freewill; which cooperating with grace, produceth fix several works of preparation, laid down by the Council here, and reckoned up by Vega, one of the Counsels chief champions. 
Vega lib. 6. de preparatione adultorum ad justif. cap. 12.  First, an Historical faith conceived by hearing, believing the truth of God's promises to a sinner in general: Secondly, a fear of God's justice, arising from the apprehension of their sins; whence they arise (thirdly) to a hope, by converting themselves to the consideration of God's mercy, trusting that God, for Christ's sake, will be favourable unto them; whom they then begin (fourthly) to love, as the fountain of all righteousness: and therefore are moved by a hatred and detestation against sin, that is (five) by that 
* Per ●am paenitentiam, Which I translate Penance, according to the usual and vulgar language of their Rheims Testament: nor have they any other repentance but Penance. Can. 1.  Penance which they are to do before Baptism, while (sixthly) they resolve to receive Baptism, to begin a new life, and to keep the Commandments of God. And Can. 1. If any man shall say that a man may be justified before God by his own works, which are done either by the power of man's nature, or by the doctrine of the Law, without divine grace by jesus Christ, let him be accursed.   

CHAP. II. Wherein the doctrine of Romish preparation is examined.  
IT being the main drift of this Council, to establish a righteousness inherent in a man's self; and not finding how to dim the bright sunshine of truth against this doctrine, but by an artificial shadow of the second beams of grace, meddled and mingled with blind, or at the best, blear-eyed nature: therefore the judicious Reader may observe, how while this Council would seem in part to ascribe the work of justification to God's grace, it doth in deed, and in the main, attribute it to man's nature; as may appear in laying the first stone of this Babylonish building, Of the necessity of preparation to justification. The whole frame of which preparation, composed according to the model of their Schoole-divinitie, as Cabriel Biel, one of their chief Sententiaries, who lived 
●●el ●ist. 14. lib. ●▪ quaest▪ 2.  about fifty years before this Council, hath laid it down, as, That the Act of the will, presupposeth the Act of the understanding; and the Act of faith goes foremost to apprehend the abomination of sin, and the wages of it: hence a fear of God's wrath, and of hell fire, hence a dislike and detestation of sin. And this (saith he) is a disposition of Congruity, neither immediate nor sufficient, but very remote. Then faith turns itself to the consideration of God's mercy, and resolveth that God is ready to remit sin, through the infusion of charity, to those that are sufficiently prepared and disposed. Upon that consideration followeth the act of hope, whereby a man begins to covet after God, as the sovereign good; and from this act of hope, he riseth to love God above all things, even out of pure naturals. From this love issueth another dislike and detestation of sin; not for fear of damnation, but for God, finally, above all things beloved: And all these acts are followed with a purpose of amendment. And so at length this comes to be a sufficient merit of Congruity, being the immediate and final disposition to the infusion of grace. And this is such a preparation, as doth necessarily, as by a chain of so many enfolded links, draw after it the infusion of grace, whereby a man is justified. Thus we see, by what perplexed paths they would lead men towards their justification. But note here, what a power they give to this preparation, as even to necessitate and enforce the infusion of grace: because, saith Biel, to a man that doth as much as lies in him, God hath determined infallibly to give grace. And Aquinas saith, it is a merit of Congruity, that when a man 
Aqu. 12. qu. 114 art. 3. c. & ●. c.  doth welluse his virtue, God, according to his superexcellent virtue, should work more excellently in him: Videtur Congruum, saith he: It seems Congruous, and agreeable to reason, that a man operating according to his virtue, God should recompense him according to the excellency of his virtue. Yea, such is the force of this merit of Congruity, that according to Thomas, 
Aqu. 12 qu. 1●4 a. 6. c. quian, homo etc.  it will merit not only grace for a man's self, but also for another man: for because (saith he) a man in the state of grace doth fulfil the will of God, it is Congruous, or fitting, that according to the proportion of friendship, God should fulfil man's will in the salvation of another man. Such is the nature of their doctrine of Congruity, of which sort are their works of preparation, disposing and fitting a man for grace. And this is the sense and sum of the Trent doctrine, touching preparation.  
Now to cut off this Goliahs' head, we need no other than his own sword. First, concerning the title itself, of the necessity of preparation in the Adulti, or men grown, as we call them; note here the vanity of this doctrine, how therein they confound themselves. For I would ask them, whom they mean by their Adulti, or men of years? Those within their 
The vanity and incongruity of Popish preparation.  own Church, such as are baptised? or Heathens and Pagans, without the pale of the Church, such as are not yet baptised, as Turks, jews, or Indians? Surely they mention those Adulti that are not yet baptised. But it must needs be, that they include 
Concil. Trid. Ses. 6. cap. 6.  their own Adulti: for else what use is there in their Church of this doctrine of preparation, which they so highly advance & commend, unless it be among the barbarous Indians? But their Adulti have already (according to their doctrine) received the grace of justification in their Baptism, conferring grace, as they say, ex opere operato: which grace being once by any mortal sin afterwards lost, there can be no more merit of Congruity, to merit a reparation of grace, as it is in the preparation unto grace, as Thomas teacheth. 
Aqu. 12. quaest. ● 14. art. 7. c.   
But leave we the title, and let us come to the thing. Popish preparation unto grace, hangs upon two special hinges: First, freewill; secondly, that this freewill is moved by grace, which their Schoolmen call the first grace, employed in this 
* This Council speaks of a former and later grace, but names them not. Ses. 4. cap. 5. Concil. Trin. Ses. 6. Can. 5.  Council. A freewill they must have, though they confess it to be weak and feeble. And such a freewill we easily grant them; as loath to incur their Anathema, for saying that freewill is altogether lost, and extinguished by Adam's fall. The praise which Vega, their Interpreter, gives to Richardus learned saying (as he calls it) of freewill, we also (with its proper limitation) admit of. 
a Doctè Richardus (de statu inter hom. cap. ●2.) Cum audis liberum arbitrium esse captiwm, nihil aliud intellige, quam infirmum, & nativae potestatis virtute privatum. Andr. Vega lib. 15. de vera & sicta iusti●. cap. ●.  When thou hearest (saith he) that freewill is a captive, understand nothing else, but that it is weak, and deprived of the virtue of its native power. Being thus weak then, how should it dispose itself to receive grace? No, saith the Council, (as also their Schoolmen) freewill being weak, it must be stirred up, moved, and helped by grace, and then it disposeth itself freely to receive the grace of justification. So freewill, as the God Baal, being asleep, must be awakened, and stirred up by God's grace. Well, but what grace of God is this, I pray you, that thus moveth man's freewill, as the weight, that sets the wheel a going? Surely I can learn no more from the Counsels own mouth, (who knows full well how to temper her words) but that this moving grace of God is some sound in the ear, whereby Popish faith is conceived. Or else, when God toucheth man's heart by the 
Concil. Trin. Ses. 6. cap. 5.  illumination of the Holy Ghost, according to that of Gabriel Biel, who saith, that the will in the acts of it, doth presuppose the acts of the understanding: and the understanding we know, must be informed by hearing, or by special illumination. But in general, this grace they call the first grace, or a 
Prima gratia, seu gratia gratis data: secunda gratia, seu gratia gratum saciens. Rome's first and second grace.  grace that is freely given, differing from the second grace, which they call a grace that makes a man gracious and acceptable. They say, this first grace is freely given, because no merit goes before it: neither is this any saving grace, because (as they confess) all men are alike capable of it, and many receive it, that never come to salvation. This is that grace, which Arminius calls his sufficient grace.  
But Aquinas saith plainly, that this first grace is not the 
Aqu. 12. qu. 114 art. 3. 6.  grace of the Holy Ghost; for to the grace of the Holy Ghost, he attributeth the merit of Condignity: but to that grace, whereby the will disposeth itself, the merit only of Congruity. But this first grace being once received, and entertained by freewill, cooperating with it, a man disposeth & prepareth himself to merit the second grace by way of Congruity. And yet Aquinas, speaking of this grace, saith, Deus non dat gratiam 
Aqu. 12. qu. 114 art. 5. ad 2.  nisi dignis, etc. God gives not grace but to the worthy; yet (saith he) not so, as being first worthy, but because he by grace makes them worthy. O miserable perplexity! If God give grace to none but to the worthy, than they were worthy before he gave them grace; but if they were not worthy before he gave them grace, how doth he give grace to none but to the worthy? But whatsoever this first grace is, whereby the will is first moved, Aquinas tells us what it is not; namely, that it is not the 
Aqu. 12. qu. 114 art. 3. c.  grace of the Holy Ghost: for the merit that proceedeth of the grace of the Holy Ghost, is of Condignity; but the merit that proceedeth from freewill, moved by the first grace, is only the merit of Congruity, far inferior to that of Condignity. But that we may not lose ourselves in this Maze, let Vega and Soto tell us the Counsel's mind in this point, as being themselves most prinie to it. Only the worst is, we find them two of opposite opinions, in this point of merit by Congruity. Vega admitteth merit of Congruity after the first 
Vega de meritis ex Congruo iustif. cap. 7.  grace, disposing a man to the grace of justification. But it is pretty to note the vafrous and subtle elusion and evasion that he findeth against the stream of Fathers, and especially of St. Augustine in this point: For whereas they (as himself confesseth) 
Ibid. propos. 3.  shut out all kind of merit from justification, teaching that it is freely given to all: Vega turns the Cat in the pan, and saith, Loquuntur de gratia iustificationis, etc. They speak 
A notable Pontifician shift.  (saith he) of the grace of justification, as it comprehends all the gifts of God belonging to our justification; whereof, in that proposition a little before, he makes the first grace to be one. And so take justification as it comprehends the first grace in it, it excludes all merit; because no merit goes before the first grace, as the most of them teach: but taking the grace of justification alone by itself, which is the gratia gratum faciens, the grace that makes a man accepted, it may be questioned (saith he) whether that may not fall under the merit at least of Congruity. Whereupon he inferreth his fourth proposition, which is, That faith and other good works, whereby we are disposed 
Ibid propos. 4. Fides & alia bona opera, quill us disponimur ad gratiam gratum facientem, qua ●or● aliter iustificamur, & simus accepti Deo, meritoria sunt ex Congruo eiusmodi gratiae, & nostra iustificationis.  unto the second grace, by which we are formally justified, and made acceptable to God, do by Congruity merit such grace, and our justification. Yea Vega ibid. saith, Alia sunt merita ex congruo, quae in peccatoribus reperiuntur, quae nullo praemi● digna sunt, quia fiunt ab hominibus Deo ingratis & exo●is: sed tamen eiusmodi ex se sunt, ut Congruum sit, & divinam bonitatem condeceat, ea ex liberalitate & benignitate sua acceptare, ut trahat peccatores ad suam gratiam: Of another sort are those merits of Congruity found in sinners, which are worthy of no reward, as being done by men not liked nor beloved of God: but yet of themselves they are such, that it is Congruous and meet, and beseeming the divine goodness, out of his liberality and bounty to accept them, that he may draw sinners to his grace. But Soto on the other side, shutteth out all manner of merit of Congruity, going before justification. Pergimus 
Soto de nat. & great. lib. 2. cap. 4 de merito ex congruo.  pro ingenio nostro constituere, etc. We proceed (saith Soto) according to our capacity to define, that before justification, which is wrought by that grace that makes a man accepted, there is in man's works no merit, either of Condignity or of Congruity. But a little after, he makes a full amends for it, saying, Cum autem quis, etc. When a man begins once to be in the state of grace, (to wit of justification) then may he merit both for himself by Condignity, and for others by Congruity. Other merit of Congruity, going before the grace of justification, Soto confesseth he finds no foundation of any, unless that of St. Augustine, alleged by Thomas; Fides meretur iustificationem; that faith meriteth justification. But Soto would have this put among St. Augustine's retractations: whereas by Merit in that place, is meant, not either any Congruity or Condignity, (terms unknown to the ancient Fathers in any such sense) but only the means or instrument to procure or acquire grace. And as Soto himself a little after, acknowledgeth St. Augustine's meaning, expressed by himself, by the word Impetrare iustificationem: That whereas he saith, Faith doth merit justification, his meaning is, faith obtaineth justification, sine aliqua ratione meriti; without any respect of merit.  
Here let me insert by the way, a worthy annotation of 
What the ancient Fathers understood by the word Merit.  George Cassander, upon the word Mereri, or Merit, in his second Scholia upon his Ecclesiastic hymns, printed at Paris 1616▪ for in other later impressions, haply you shall find this Scholia is quite purged out by the Index Expurgatorius, composed by the commandment of the Catholic King, Philip the second, and by the advice also of the Duke of Albany; the copy whereof was printed at Strasburgh. The words of the Index are these: Scholium incipiens, Vocabulum merendi apud veteres, etc. deleatur totum. The Scholium of George Cassander, beginning thus, etc. Let it be wholly canceled▪ But being notwithstanding preserved from this Purgatory fire, let us note it. Vocabulum merendi apud veteres Ecclesiasticos Scriptores, ferè idem valet, quod consequi, seu aptum idoneumque fieri ad consequendum. Id, quodinter caetera, vel ex uno Cypriani loco apparet. Nam quod Paultu inquit, 1. Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod vulgò dicitur, Misericordiam consecutus sum: vel ut Erasmus veriit, Misericordiam adeptus sum: id Cyprianus ad jubaianum legit, Misericordiam merui. Et multa loca sunt in Ecclesiasticis officijs, & precibus, ubi hoc vocabulum hoc intellectu accipi debeat. Quae vocis notio si retineatur, multa quae duriùs dici videntur, mitiora & commodiora apparebunt. The word Merit (saith Cassander) among ancient Ecclesiastical Writers, doth commonly import as much, as to attain, or to be made apt and fit to attain, or obtain. That, which among others, doth appear out of one place of Cyprian. For that which Paul saith, 1. Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the vulgar latin rendereth, But I obtained mercy: or as Erasmus rendereth it, I got or received mercy. The same doth Cyprian to jubaianus read, I merited mercy. And many other places (saith he) there are in the Ecclesiastical offices and prayers, where this word (Merit) ought to be taken in this sense. Which sense of the word, if it be retained, many things which seem to be spoken harshly, will appear more gentle and accommodate. Thus Cassander. But this (among sundry other sayings of Cassander) being condemned by the Index to be purged out of his works, doth plainly show what opinion the Pontificians have of Merit, advancing it to a sense of a higher strain, than the ancient Fathers of the Church were ever acquainted withal. Or let the Pontificians themselves interpret unto us the meaning of this word Merit, used by St. Augustine, speaking of the sin of our first Parents, Foelix culpa, quae tale● 
August.  meruit Redemptorem. Will they say, that Adam's sin merited, either by Congruity or by Condignity, Christ the Redeemer? And again, where he saith, Nemo de sui peccati dimissione desperet, 
Aug de tempore ser. 35.  quando illi veniam meruerunt, qui occiderunt Christum: Let none despair of the pardon of his sin, when as they merited pardon which killed Christ. Will they therefore say, that they which murdered Christ, merited pardon, either Congruously or Condignly? Or what meant Gregory, firnamed the Great, Bishop of Rome, when he used the word Merit to Saul's persecuting the Church of Christ, saying 
* Greg. in Fuang. hom. 34.  Illi dictum est, Quid me persequeris? Iste verò audire meruit, Dimissum est tibi peccatum tuum; To him it was said, Why do est thou persecute me? But he merited to hear, Thy sin is forgiven thee. What merit was this trow we? And the same Gregory speaking of the thief upon the Cross, saith, Latro cruentis manibus audire meruit, etc. The thief with his bloody hands merited to hear, This day shalt thou be with me in Paradise. What merit was in his bloody hands? But thus we see the meaning of the word Merit in these purer and ancient times, used for to obtain, or such like.  
But to return whence we digressed; we see Vega and Soto, two grand Captains in the Trent Council, one directly opposite to the other in the matter of merit of Congruity. But the Council, through the dexterity of 
* See Histor. Concil. Trid. lib. 2. Pontificians can with facility reconcile flat contradictions.  Sancti Crucij, hath so composed the decrees, and namely this of preparation, as that by profound equivocations, even flat contradictions are reconciled. But the conclusion is, that merit of Congruity is ratified by the Council, in the necessity of preparatory works to justification; but involved in such general terms, that Soto and his side holding the contrary, may not take offence at it, but be made to believe, that the Council is for them. In so much as Soto in his three books de Natura & Gratia, which he writes as a Commentary of this Session of the Council, sets down all the Decrees and Canons of the same, as the ground and text of his Commentary.  
Take one notable instance of their egregious equivocation, in the first Canon of this Session before alleged. If any 
Si quis dixerit, hominem suis operibus, quae vel per humanae naturae vires, vel per legis doctrinam siant, absque di●ina per jesum Christum gratia, possè iustificari coram Deo, Anathema sit. Can. 1.  man shall say, that a man may be justified before God by his own works, which are done either by the power of man's nature, or by the doctrine of the law, without divine grace by jesus Christ, let him be accursed. Note here what variety of senses this Canon is full charged withal. Would Vega and his side have their merit of Congruity decreed? Here is a Canon levelled against all those that shall say, that a man by his own works may be justified before God, without the grace of God; implying, that by, and with the grace of God assisting a man, he may be justified before God by his own works, done by the power of nature (as his freewill) or by the doctrine of the law. Yea but thus Soto may fear, that the Anathema, the deadly bullet of this Canon, will hit himself, for denying all merit of Congruity, done by the power of nature, assisted by grace, going before justification. Then let Soto but view over the Canon again, & he shall see it turned and leveled against the Pelagians, who taught, that a man by his own works, done by the power of nature, may be justified before God, without divine grace by jesus Christ. Or against the unbelieving jews, who thought to be justified before God by the observation of Moses law, saving only that the Council hath cautelously and correctedly expressed this, under the name of the letter of Moses law, Chapt. 1. as here, under the name of the doctrine of the law, lest (as the History of the Trent-Councell hath well observed) if it had passed (as at the first draught) in these words, per legem Mosis, by Moses law; then exception might have been taken in the behalf of Circumcision, to which some ascribing remission of sins, this Canon or that Decree might have been a prejudice to their opinion. Thus all parties, even the contrary factions of that Council, were well satisfied, while one side conceived the Decree made expressly for them; and the other side, that it made not against them. The Decrees being not unlike an artificial indented picturetable, which to him that looks full upon it, presents one kind of form or face; to him that stands on the one side, another form; and to him on the other side, a third. Or like a plain picture, which hanging on the wall, although the posture of the face be set one way, yet it seems to cast equal aspect upon every one in the room. Thus is verified that of Guido Clemens, Priest and Cardinal of St. Potentiana, who saith, that in the Church of Rome there is quaedam radix duplicitatis, 
joh. Sarisbury▪ in Polychron. lib. 6 cap. 4.  simplicitati columbae contraria; a certain root of doubleness, which is contrary to the doves simplicity. To conclude this point of Popish preparation; it is so far from fitting and disposing a man to receive the grace of justification (grace of justification being rightly understood) as it is a main impediment and stumbling block in the way unto it. For whereas this preparation of theirs advanceth man's freewill, and other natural powers to the attainment of grace; what doth this else but puff a man up with a conceit of himself, that he is in a better state than indeed he is, as having something left in him, which being helped by some motion of common (or I wot not what) grace, is able to lead him to the full possession of grace, and so of glory? Gregory saith well, He that 
Greg. Past. Curae pars 3. admon. 33. Qui morbum suum nescit, quomodo medicum quaerit? maior enim, quò citius, quia sit culpa, agnoscitur, co etiam celeriùs emendatur: minor verò, dum quasi nulla creditur, cò peiùs & securiùs in usu retinetur.  knows not his disease, how doth he seek to the Physician? for the greater the fault is, being the sooner acknowledged, it is the more speedily amended; but the lesser sin, while it is deemed to be as it were none at all, is so much the worse, and more securely kept in ure. If Saint Paul, speaking in the person of a regenerate man, as exercised with the combat between the flesh and the spirit 
a Rom. 7. 18. , complains, that in him, that is, in his flesh dwells no good thing: then what good thing can there be in any unregenerate man to dispose him to any grace, whose 
b Gen. 6.  imaginations of his heart are only evil continually? They are evil, and only evil; and that continually only evil. If corrupt Nature have yet any thing left to brag off, if any freewill to this grace whereof we speak; where is that convicting power of the Law, that makes sin out of measure sinful? That casts a man down in the sense of his misery, causing him to cry out, 
c Rom. 7. 13.  Wretched man that I am, who shall deliver me from this body of death? How shall a man come to Christ, weary and laden, that he may be refreshed? How comes the ungodly to be justified, if he bring any merit to dispose him thereunto? How shall the Law then be our Schoolmaster to bring us to Christ, who came not to call the righteous, but sinners to repentance? We need none other testimony to convince this Pontifician puffe-doctrine of preparatory works, to be at the least Cousin-germaine to that of the Pelagians, than the Council of Trent itself.  
The Pelagians held, that some men using the reason of their own will, have or do live in this world without any sin. To this agreeth that Canon of Trent, If any shall say, that all 
Se●. 6. Ca●. 7. Si quis dixerit, opera omnia, quae ante iustificationem fiunt, quacunque ratione facta sunt, verè esse peccata, vel odium Dei mereri, etc. Anathema sit.  works done before justification, howsoever they be done, are truly sins, and deserve the hatred of God; let him be accursed. Compare now the Pelagian and Pontifician doctrine together, and one egg is not liker another. 
a Pelagians & Pontificians compared together.  All works done before justification are not truly sins, say the Trent-fathers'; therefore the works of the Pelagian heretics done before, or without justification, whatsoever, or howsoever done, are no sins, as they taught. Shall St. Austin be umpire in this case? 
b Aug. contra Pelagianos. lib. 3. in fine. tom. 7.  Pelagianorum sententia est, sine ullo peccato, aliquos homines tam ratione propriae voluntatis utentes, in hoc saeculo vixisse vel vivere. Optandum est ut fiat, conandum est ut fiat, supplicandum est ut fiat, non tamen quasi factum fuerit, confidendum est. Qui seipsum talem putat, ipse se decipit, & veritas in eo non est; non ob aliud, nisi quia falsum putat. It is the opinion of the Pelagians, that some men by using the reason of their own will, have, and do live in this world without sin. It were to be wished so, it were to be laboured for, it is to be prayed for, yet not to be believed, as if it were so. He that thinks himself such a one, deceiveth himself, and the truth is not in him; for no other cause, but because he deemeth falsely. And in another place he saith, Si Gentilis (inquis) nudum operuit, nunquid quia non est ex 
Aug. contra jul. Pelag. lib. 4. cap. 3. tom. 7.  fide, peccatum est? Prorsus in quantum non est ex fide, peccatum est; non quia per scipsum factum, quod est nudum operire, peccatum est: sod in tali opere non in Domino gloriari, solus impius negat esse peccatum. Nam quamuis bona, malè tamen facit; ideo negare non potes eum peccare, qui malè quodlibet facit. Fructus bonos non facit arbor mala: An dicis hominem infidelem arborem bonam? If a Heathen (sayest thou) shall cover the naked, is it therefore a sin, because it is not of faith? Certainly, in as much as it is not of faith, it is sin; not in regard of the work itself, which is to cloth the naked, is it a sin: but in such a work, not to glory in the Lord, only the wicked man denieth this to be a sin: For although he doth good, yet he doth it ill; therefore thou canst not deny that he sinneth, that doth any thing ill. An evil tree doth not bear good fruit: Do est thou callan unfaithful man a good tree? Note here, St. Augustine condemns all works for sins, that are not done in the state of grace, but in the state of nature and infidelity. Therefore St. Augustine is anathematised of the Church of Rome, for saying that all works done before justification, are indeed sins.  
But whereas the Pontificians may object, that St. Augustine 
Objection.  condemns only such works, as are done without faith, and not those Pontifician works of preparation, whereof faith (as they affirm) is the root:  
I answer, St. Augustine speaketh honestly, without equivocation: 
Answer.  for having to do with the Pelagians, those enemies of the grace of God, he opposeth the state of grace against the state of nature: showing that whatsoever a man doth in the state of nature before he be in the state of grace, it is sin: styling even the best works of these heathen moralists, but splendida peccata, glittering sins. Now whatsoever is done before justification, is done in the state of nature, & consequently it is sin, in St. Augustine's sense, because it is the bad fruit of a bad tree. As for that first grace, whereby the Papists teach a man is stirred up to prepare himself for justification, it doth not set a man, ipso facto, in the state of grace, he is for all that faith of his, a mere natural man still. And therefore that faith, which they speak of, going before justification, is not freed from the imputation of sin, whereas that saving faith, whereof St. Augustine speaketh, is that which doth actually not dispose unto, but possess a man of, the state of grace, which is the very state of justification, as we shall see in the due place hereafter. Therefore Popish preparation unto justification, is nothing else but mere Pelagianism: both Pelagians and Pontificians jointly holding, that all works done without, or before justification, are no sins.   

CHAP. III. The Catholic faith touching preparation to justification.  
THe Romish faith concerning such preparatory works 
Why Rome's doctrine of preparation is heretical & antichristian.  to justification, the Catholic faith of Christ's Church doth renounce and disclaim, as heretical and antichristian, for these reasons. First, because the holy Scriptures teach no such thing, but the clean contrary. The Scriptures teach no merit of Congruity: they teach not, that free will being stirred up, and helped by I wot not what first grace, a man is thereby disposed to receive justification; but the flat contrary: joh. 1. 12. As many as receive Christ, and such are they 
To receive Christ, is to believe in him.  as believe in him, are made the Sons of God. But doth not this grace come by some disposition in man's nature, as by his free will assisted, and so cooperating with the grace of God, for the attaining of justification? No such thing. For verse 13 Christ teacheth that those Sons of God are borne not of blood, nor of the will of the flesh, nor of the will of man, but of God. Where note a direct opposition between God's grace, and man's will in the work of Regeneration, or justification; man's will being by a negative, utterly excluded from any copartnership with God: Not of the will of man, but of God. So Titus 3. 5. Not by works of righteousness which we have done, but according to his mercy he saved us, etc. Where all humane works going before justification, all merits of congruity, are excluded from disposing a man to receive justification: for not by the works of righteousness which we have done, but according to his mercy, be saveth us. And Rom. 4. 5. To him that worketh not, but believeth on him that justifieth the ungodly, his Faith is counted for righteousness. Note, God justifieth the ungodly, therefore not the righteous, not the meritorious by Congruity; unless ungodliness and sin can merit justification at God's hand: as St. Augustine said of Adam's sin, Foelix culpa, quae talem meruit Redemptorem, It was a happy sin, that merited such a Redeemer. Whereas, besides some places of Scripture, which they pervert to their purpose, they object the examples of the Eunuch, Acts 8. and of Cornelius, Acts 10. by which they would prove their works of Congruity, as Vega allegeth them. Vega may remember what he said in another 
Vega de meritis ex congruo iustis. q. 7.  place before, where he produceth St. Augustine's authority, to prove that these two were true believers, before the Apostles came and preached unto them: which, also Vega himself 
Vega de arg●●. pro nece●. bapt. cap. 15.  subscribeth unto, confessing that these two had grace and faith before; saving only the difference is in the acception of grace and faith: wherein the Pontifician egregiously equivocateth, the true nature whereof we shall hereafter discover. But say, that neither the Eunuch nor Cornelius, before they were instructed by the Apostles, had the grace of justification: doth it therefore follow, that those works of theirs did by Congruity merit justification at God's hands? or that they were thereby prepared to justification? Why did not then Esau's tears merit the blessing ex congruo? or why did not Ahab's repentance merit by Congruity, not only a reprivall of punishment, but an absolute pardon of his sin? for they did quantum in se fuit, as much as in them lay: Or else, according to Rome's doctrine, God must be unjust, or at least wanting in his native goodness.  
For further clearing of this point, come we to the ancient Fathers, to whom also this doctrine of merit of Congruity and of Condignity was altogether unknown. This Vega himself 
Vega lib. 8. cap. 11. de argum. contra iustif. merit. ex congruo.  is forced to confess, where making this objection; Why did the Fathers (saith he) no where use this distinction of merit of Congruity and Condignity? to which he answereth; If all things, which never were in use among the Fathers, are to be condemned, we shall be forced to condemn many things which all 
* He should say, Romane-Catholickes. Pontificians make Philososophy a rule for Divinity.  Catholics now receive. And the Philosopher should have said in vain, Scientiaes' fieri per additamenta, that Sciences are brought to pass by addition. But he addeth, Neither are we to grant, that this distinction of merit of Congruity and Condignity was altogether unknown to the Fathers. They acknowledged the things, although they used not the terms (saith Vega) seeing they diversely used the word of Merit, as either strictly or largely; whereof we shall speak more largely hereafter. In the mean time, let us see what works of preparation the ancient Fathers taught or enjoined, as necessary to dispose a man to justification by way of merit, taken in the largest sense, as Vega at least would have it.  
But before we come to set down the ancient doctrine of 
A premonition.  the Church concerning this point, I must premonish the Reader, seriously to note this one thing in the Fathers, That when they speak of grace and faith, whereby a man is justified, they mean nothing else but saving grace, and justifying faith, not now preparing a man unto, but actually placing and possessing him in the state of justification and salvation. They mean nothing less, than any such first grace, preparatory, and even common to wicked men, which never come to partake of the second grace, as the Romanists do teach. The Fathers admit of no such mean between saving grace and faith, and between saving faith and justification; between any first & second grace, as differing in kind, but understand one saving effectual grace. Indeed St. Augustine speaketh of a first and second grace; but by the first he meaneth that of justification, by the second that of sanctification: differing 
Aug. de praed. & grat●om. 7.  no more, but as the root and the branch, the tree and the fruit: Or St. Augustine acknowledgeth no other first grace, 
Aug. tract. 3. in joh. 1.  but that which is given to the elect in this life, saying, Coronat in nobis Deus dona misericordiae suae; sed si in ea gratia, quam primam accepimus, perseveranter ambulemus. God crowneth the gifts of his mercy in us; but if in that first grace, which we have received, we walk with perseverance. Ambrose saith, He that dare preach 
Ambros. de volat. Gent. lib. 2. cap. 8. & ibid. lib. 1. cap. 9  that the grace of God is given according to men's merits, preacheth against the Catholic faith. Therefore this doctrine of merit of congruity was no Catholic doctrine in Saint Ambrose his days, nor doth he mean any other grace, but that of justification. All the preparation this holy man alloweth, is, where he saith, Deuce Deo, venitur ad Deum; by God leading us, we come unto God. And St. chrysostom: So soon as a man believes, he is 
Chrysost. in Rom. hom. 5. & 17. Aug. de praedest. sanct. cap. 12.  justified. And St. Augustine: Praedestinatio est praeparatio gratiae; Predestination is the preparation to grace, to wit, of justification. And further, he explains himself thus: Inter gratiam & praedestinationem, etc. Between grace and predestination this is the only difference, that predestination is the preparation of grace, and grace is the gift or donation of predestination: Or as a little after, Grace is the effect of predestination. But will the Pontifician say, Man's freewill is not for all this excluded from being an ingredient, at least in preparation? Augustine in the same place snuts freewill quite out of doors, yea from setting one foot upon the threshold, or entry, to justification. Ideo ex fide v● secundum gratiam firma sit promissio omni semini: non de nostrae voluntatis potestate, sed de sua praedestinatione promisit. Promisit enim, quod ipse facturus erat, non quod homines; quia et si faciant homines bona quae pertinent ad colendum Deum, ipse facit, ut illi faciant, quae praecipit: non illi faciunt, ut ipse faciat quod promisit. Alioquin ut Dei promissa compleantur, non in Dei, sed in hominum est potestate, & quod à Domino promissum est, ab ipsis redditur Abrahae. Non autem sic credidit Abraham, sed credidit danc gloriam Deo, quoniam quae promisit, potens etiam & facere; non ait, praedicere; non ait praescire: nam & aliena facta potest praedicere, atque praescire; sed ait, potens etiam & facere: ac per hoc, facta non aliena, sed sua. That is: It is therefore of faith, that according to grace the promise might be sure to all the seed: he promised not out of any respect to the power of our will, but of his predestination. For he promised, not that which men, but which himself was about to do; because though men do those good things, which belong to God's worship, he causeth them to do those things, which he hath commanded: they do not caus● him to do that which he promised. Else that the promises of God should be performed, it is not in the power of God, but of men; and that which the Lord hath promised, is by them performed to Abraham. But Abraham did not so believe God, but he believed giving glory to God, because what he had promised, he was able also to do; he saith not, to foretell; he saith not, to foreknow: for he is able to foretell, and foreknow other men's works; but he saith, he is able to do: meaning hereby, not others works, but his own. So this holy man. For otherwise, saith he, a little after: Per hoc, ut promissa sua Deus possit implere, non etiam in Dei, sed in hominis potestate: hereby it should come to pass, that it rested not in God's power to be able to fulfil his promises, but in man's power. St. Augustine therefore admits of no mixture of man's freewill concurring with God's grace, in preparing him to receive the promise of God touching justification, as being built upon the eternal decre● of God's predestation, as an effect springing from the cause. And (Epist. 107. Vital.) The will is prepared of the Lord, saith he. How? Quia praevenit hominis voluntatem bonam, nec came cuiusquam invenit in cord, sed facit: For God prevents the good will of man, nor doth he find thy good will in any man's heart, but makes it se. And the same Father in his exposition of the Epistle to the 
Aug. in expos. Epist. ad Galat  Galathians upon these words, Induerunt Christum, They have put on Christ: saith thus, Filii fiunt participatione sapientiae, id praeparante atque praestante Mediatoris fide; quam fidei gratiam nunc indumentum vocat▪ Vt Christum induti sint, qui in eum crediderunt: They are made sons by the participation of wisdom, which is prepared and performed by faith in the Mediator; which grace of faith, he now calleth a putting on. So that they have Christ put on them, which have believed in him. Faith then so prepares, as it also performs the work of justification: whereas Popish faith may, as they say, prepare, and yet fail to perform. And writing to Simplicianus, he comes directly to the point: 
Aug. ad Simplicianum, l. 1. q. 2. tom. 4.  Quaeritur, utrum vel fides mereatur hominis iustificationem, an verò nec fidei merita praecedant misericordiam Dei, sed & sides ipsa inter dona gratiae numeretur: Misericors Deus vocat, nullis hoc vel fidei meritis largiens, quia merita fidei sequuntur vocationem potius, quam praecedunt, It is demanded, whether faith do merit man's justification, or else neither the merits of faith do go before the mercy of God, but even faith itself is reckoned among the gifts of grace: The merciful God calleth, bestowing this grace, no not upon any merits of faith, because the merits of faith rather follow vocation, than go before it. And again in another place, Ante fidem 
Aug in Psal. 118 Concio 7.  non debentur homini nisi mala pro malis; retribuit autem Deus indebitam gratiam, bona pro malis: Before faith nothing is due to a man but evil for evil; but God doth reward a man with undeserved grace, to wit, good for evil. Where he speaks of saving faith justifying, not of common faith preparing. And in his one hundred and fifth Epistle to Sixtus his fellow Priest, Restat 
Aug. Epist. 105. ad Sixtum Com. praesbyt.  ut gratuitum Dei donum esse fateamur, si gratiam veram, idest, sine meritis, cogitamus: We are to confess that to be a free gift of God, if we consider the true grace, that is, without merits. Now the true grace, is that whereby a man is justified and saved: but this grace is a free gift without merits: therefore no merits go before the grace of justification. And Bernard sweetly, 
Bern. in Cant. ser. 17.  Non est, quò gratia intret, ubi iam meritum occupavit. Et, deest gratia, quicquid meritis deputas: Grace hath not where to enter, where merit hath already taken up the room. And, you detract from grace, whatsoever you attribute to merits. And again, Ergo 
Ibid.  iam plena confessio gratiae ipsius gratiae plenitudinem signat in anima confitentis: Now than a plenary acknowledgement of grace, is a sign of the fullness of grace itself in the soul of him that thus confesseth it. And thus consequently out of the Fathers we conclude, as the Catholic doctrine of the Church in those primitive times, That there is in man no work of preparation, whereby to merit by congruity the grace of justification, which is the freegift of God, without our merits. And St. 
August.  Augustine plainly discovers unto us the puddle whence this doctrine of merit of congruity first issued: namely from Pelagius, Qui cos remunerandos dicit, qui bene utuntur libero arbitrio, & ideo mereri Domini grattam, debitum cius reddi fatetur: who saith, they are to be rewarded, which use well their free will, and thereby merit the grace of God, which he confesseth to be renared as due to their free will. This acordeth with Romish School divinity, teaching, That homini operanti secundum suam virtutem, 
Aqu 12. q. 114.  videtur congruum, ut Deus recompenset secundum excellentiam suae virtutis: To a man working according to his natural power and virtue, it seemeth meet, that God render a recompense according to the excellency of his virtue. Therefore the Catholic Church of Christ, where of the Church of England is a member, rejecteth this Pontifician preparation to justification, 
Note the practice and common opinion of the Church of Rome in the point of merit of works: which is nothing else but the fruit of this their doctrine, which snake like lurketh under the green leaves of subtle hypocrisy. Bern. de gratia & libero arbit.  as a doctrine repugnant to the holy Scriptures, and to the Writings of the Catholic Doctors and Fathers in the Primitive Church. This doctrine of Rome tending also (howsoever they would dissemblingly disclaim it in words) to a flat derogation from the glory of God's grace, while it would make man an equal sharer with God in the achievement of so great a work: for though they seem to ascribe the glory to God because (say they) he stirreth up the will, whereby it beginneth to prepare and dispose itself to grace; yet this is nothing else but a mocking of God. As devout Bernard speaking of this divine stirring up of free will, saith, Nefas est Deo quod minus, nobis quod excellentius sit, attribuere, It is iniquity to attribute to God that which is less, and to ourselves that which is the more excellent. Now to stir up, what is it else, but as it were to awaken one from sleep? The will is asleep, and God must awaken it, before it can do any thing that is good: and being thus awakened, it sets itself a working. As Samson awakened by Dalilah, showed his great strength; the glory of which action, is it to be ascribed to Dalilah for awakening and stirring him up, or to Samson, who being asleep, wanted nothing but stirring up, to give him occasion to exercise his strength? Man's will therefore being but stirred up of God, and Sampson-like doing works of wonder, even above humane strength, and natural force, as to prepare and dispose itself for that great work of justification, how shall it not be honoured much above God, by how much man's work herein is greater than God's work? The Church of Rome is very nice and straight laced, in setting out the manner of Gods moving of man's will in the first grace, as they call it: as fearing 
Concil. Trid. Sess. 6. cap. 5. & 6. What free will is left in us in the state of corruption▪ Bern.  lest more glory might be given to God, than to man; for they ascribe no more to God, but a certain stirring up, and helping of the will, whereby it should freely dispose itself to justification. Whereas Bernard speaks home, and like a downright honest man in this point, Facit Deus voluntarios, quatenus dum de mala, mutat voluntatem in bonam: God makes men willing, while of evil he changeth the will into good. So it is one thing to stir up, and help; another, to change the nature of a thing from evil to good. St. Ambrose: Voluntas 
Ambros. de vocat Gentium l. 1. cap. 2.  nihil habet in suis viribus, nisi periculi facilitatem: The will hath no power at all, but a propension to peril. And St. chrysostom, Omnes homines antequam peccemus, liberum quidem habemus arbitrium, 
Chrysin Matth. ●1. hom. 37. ●om. 2.  si volumus sequi voluntatem Diaboli, an non. Quod si semel peccantes obligaverimus nos operibus eius, iam nostra virtute evadere non possumus. Sed ficut Navis, fracto gubernaculo, illuc ducitur, ubi tempestas voluerit: sic & homo divinae gratiae auxilio perdito per peccatum, agit, quod non vult ipse, sed quod Diabolus vult; & nisi Deus valida manu misericordi● soluerit eum, usque ad mortem in peccatorum suorum vinculis perman●bit: All men (saith he) before sin, have free will, to follow the Devil's will, or not. When once by sin we have capituated ourselves to his works, we cannot now by our own power free ourselves. But as a Ship, the Rudder being broken, is carried whither the tempest will: so man having by sin lost the help of divine grace, doth not that which himself willeth, but which the Devil willeth; and unless God with a strong hand of mercy lose him, he shall abide in the bonds of his sins even unto death. So then this strong hand is more than a bare stirring up. St. Augustine here seemeth to allude to that in the Gospel: where our Saviour resembleth the state of sinful man to a house, kept and possessed by a strong man, when the will is wholly captivated by Satan, and cannot be freed, but by the power of Christ, a stronger than that strong man. But the Council of Trent wants the ingenuity to acknowledge the mighty power of God in freeing man's captive-wil from the tyranny of the strong Devil. Also St. chrysostom in the prosecution of that his former Treatise, compareth man's will before sin, to wit, in the state of innocence, to a free-people or state, in whose power and election it is to choose what King they will; but having once elected such a one for their King, it is not now in their power, upon any dislike to depose him again, although he tyrannize over them never so much: none can free them from this grievous bondage, but only God. So, it being once in the power of man's will, in the free state of innocence, to choose a King, God or the Devil; having once by the consent of sin made choice of the Prince of darkness, who tyrantlike ruleth in the children of disobedience, taking them captive at his will; it appertains only to the mighty power, and infinite goodness of God to set free these miserable Captives out of that Tyrants more than Egyptian bondage. A work no less, if not infinitely more, miraculous, than the deliverance of those Israelites through the midst of that Red Sea: Howsoever the Trent Fathers mince the matter, and obscure the power of God's mighty work in man's conversion, parting the glory of it between man's nature, and God's grace, as we have heard: Like the Whore that would have the child divided, 
1 Kings, 3. 26  between herself, and the true Mother. But that the glory of God's powerful grace in man's conversion may not lie thus smothered under the damp of earthy and deep hypocrisy, let us see a little what this freewill of man is in the state of 
freewill in corrupt nature  corruption. Vega highly commends that saying of Richardus, as we noted before; Doctè Richardus (inquit) Cum audis liberum arbitrium esse captiwm, nihil aliud intellige, quam infirmum, & nativa virtutis potestate privatum: Learnedly said Richardus, saith he: When thou hearest that freewill is a captive, understand it no otherwise, than that it is weak, & deprived of the virtue of its native power. I wot well these Pontifician spirits would gladly bring man's freewill into credit, by filing and smoothing that rougher language, which the Fathers have left upon it. And I dare be bold herein to gratify the Trent-Councell: Let freewill in man's corrupt heart be, not captive, but only weak, not dead, but deprived only of its primitive and native virtue; nay let it be advanced to as high a pitch of perfection, as possible a sinful man can reach unto; I envy it not. But at the best, when all is done, is it ever the nearer to grace or justification? If nature have any faculty at all this way, surely it is to be found in those men that most excel in the gifts of nature, as in the Philosophers, the learned, the disputers of the world. Wherefore then do not these receive the Gospel with all readiness and freedom of will? Nay, are they not rather the further off from Christ, by how much nature seems more excellent and perfect in them? Saint Paul makes a challenge (1. Cor. 1. 20.) Where is the wise? Where is the Scribe? Where is the disputer of this world? Hath not God made the wisdom of this world foolishness? and vers. 21. he concludeth flatly, that seeing the world by wisdom knew not God in the wisdom of God, it pleased God by the foolishness of preaching to save them that believe. And vers. 26. Not many wise men after the flesh are called, etc. And our Saviour (Mat. 11. 25.) I thank thee O Father, Lord of heaven and earth, that thou hast hid these things from the wise, and men of understanding, and hast revealed them unto babes. And therefore hence we may conclude, That the more our nature presumeth of its own perfection, any way in disposing itself to grace, the more blind it is, and further off from grace; though the Council of Trent accurseth those that shall condemn natures disposing of itself to grace, Can. 7. Nay, bring me an Angel in his pure naturals, innocent as Adam in his first creation, his will most free, untainted, uncaptived; yet what relation is there between him and the word incarnate? This is a high and hidden mystery, which neither Adam in his purest naturals, no nor Angel, but by special revelation (Ephes. 3. 10.) could by their natural knowledge attain unto. As the Lord said to Peter, Flesh and blood hath not revealed 
Matth. 16. 17.  this unto thee. What freewill then can there be in us by nature towards that thing, which our natural understanding is altogether ignorant of? The natural man receiveth not the things 
1. Cor. 2. 14.  of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. Now that which the understanding apprehends not, the will desires not: Ignoti nulla cupido. Thomas Aquinas saith well and truly: Hoc est ex institutione divinae providentiae, ut nihil agat ultra suam 
Aqu. 12. qu. 114 cap. 2.  virtutem. Vita autem aeterna est quoddam bonum excedens proportionem naturae creatae, quia etiam excedit cognitionem & desiderium eius. secundum illud. 1. Cor. 2. 9 Oculus non vidit, etc. This is of the appointment of God's providence, that nothing should work beyond its proper virtue. But eternal life is a certain good, exceeding the proportion of created nature, because it also exceedeth the knowledge and desire of it. according to that, 1. Cor. 2. 9 Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him; for God hath revealed them unto us by his spirit, etc. And so Thomas concludeth, that not even Adam in his perfection could merit eternal life, without a supernatural grace. And the same Aquinas; 
Aqu. Sum. q. 22. art. 6. cap. 1.  Ea quae sunt fidei, excedunt rationem humanam: those things which are of faith, exceed humane reason. And a little after: Homo assentiendo his, quae sunt fidei, elevatur supra naturam suam, etc. A man by assenting to those things which are of faith, is elevated above his nature: & therefore it is necessary that faith be infused into him by a supernatural gift of God. Yea, say the Pontificians, We ascribe the first motion of freewill to the work of a preventing grace. But by their own confession, this work of grace is no other, but to move & stir up, & as it were, to awaken the will. Indeed, if the Trent-fathers' would not hypocritically halt in this point, but speak ingenuously and plainly, and say, That God by his spirit, through the preaching of the word, doth illuminate the blind understanding of the natural man (as he did the heart of Lydia) to see the mystery of Christ, and so 
Acts 16. 14.  the will is inflamed to desire, and long after salvation: then we, and all Catholic believers, would in this point give them the right hand of fellowship. This is indeed the right and true preparation unto the grace of justification, if not rather the true grace itself already begun in our hearts. For this is life eternal, that they know thee, to be the only true God, 
john 17. 3.  and whom thou hast sent, Christ jesus. And as the Prophet Esay speaketh. By his knowledge, shall my righteous servant justify ma●ie; 
Esa. ●3. 11.  for he shall bear their iniquities: which implieth, that holy knowledge and illumination is the first work of grace and justification, knowledge there being taken for saving faith; faith being that to the soul, which the eye is to the body: as the Lord applieth it, john 3. 14. 15. Or if these Romane-Catholicke Doctors would but use the same language, that the ancient Fathers of the Church have used concerning freewill, they should herein show themselves honest men. Saint Augustine confesseth plainly, that man by abusing his freewill, 
Aug Enchir. ad Laurent. tom. 3. Libero arbitrio malè utens ho●●, & se perdidit, & ipsum. I●ech. 11. 19  hath lost both himself and it. And by this reckoning, more is required than a bare moving, helping, or stirring up of the will, as if it were only lame, when it is quite lost. That therefore in the Prophet must here take place: I will take from them their stony heart, and give them a heart of flesh. The heart in man's conversion must be new made and moulded again.  
But they will object, that freewill by man's fall is not altogether 
Objection.  lost, according to that of St. Augustine: Peccate Ad● liberum arbitrium de hominum natura perisse non dicimus; We do 
Aug. contra duas epist. Pelag. ad Bonif. ●●●. 2.  not say, saith he, that by the sin of Adam man's nature is deprived of freewill, or that freewill is perished. But note what St. Augustine there addeth; Sed ad peccandum valere in hominibus, subditis Diabolo: ad bene autem pieque vivendum non valere; nisi ipsa voluntas hominis Dei gratia fuerit liberata, & ad omne bonum actionis, sermonis, cogitationis adiuta: But we say (saith he) that freewill in men subject to Satan, prevaileth to the committing of sin: but to good and godly living it is of no force, unless man's will be freed by God's grace, and assisted unto every good work, and word, and thought. And in his book de gratia & libero arbitrio, ca 17. he saith: He worketh first that we may will, who when we do will doth perfect us by cooperating: that therefore we may will, he works without us; but when we are willing, & servile, that we may perform, he cooperates with us. And c. 16. upon Phil. 2. Deus est qui operatur in vobis, etc. Certum est nos facere, cum facimus, sed ille facit ut faciamus, praebendo vires efficacissimas voluntati. And Epist. 107 to Vitalis carthaginian. upon that of the Apostle, Phil. 2. God worketh in us, even to will: he saith; Vera Dei gratia praevenit hominis voluntatem bonam, nec eam cuiusquaminuenit in cord, sed facit: The true grace of God preventeth man's good will, neither finds he it in any man's heart, but makes it good. Whereupon, in his second book against julian the Pelagian, he calleth it, Seruum arbitrium; saying: Hic vultis hominem perfici, atque utivam Dei dono, & non libero, vel potius seruo propriae voluntatis arbitrio; You would have a man perfected, and I would it were by the gift of God, and not by the free, or rather servile arbitrement of his own will. Thus according to St. Augustine, man's liberum arbitrium is by Adam's fall, turned into seruum arbitrium, serving only to sin; and to turn it to good, it must not only be moved, stirred, or helped, but freed by God's grace: which is a work of power, in disarming the strong man. And what this grace is, hath been showed afore, to wit, Gods saving grace; The true grace of God, saith Augustine, not a common grace. Devout Bernard understands by freewill, a mere 
Bern. de gratia & libero arbitrio.  will in man without respect to the object, good or evil, Velle inest nobis ex libero arbitrio, non etiam posse quod volumus. Non dico, velle bonum, aut velle malum: sed tantum velle; To will is in us proceeding from freewill, but not to perform what we will. I say not, to will good, or to will evil, but only to will. And again; Corruit homo de posse non peccare, in non posse non peccare, amissa ex toto complaciti libertate: Man fell from a possibility not to sin, to an impossibility of not sinning, having altogether lost the liberty of delight▪ Per propriam quippe voluntatem ser●●● peccati factus, meritò perdidit libertatem confilij: for by his own proper will being made the servant of sin, he hath deservedly lost the liberty of his election or counsel. Now how shall all this be repaired again? The same Bernard resolveth it: Velle homini ut esset, creans gratia fecit; ut proficiat, saluans gratia facit: ut deficiat, ipsum se deijcit: That man should have a will, is from creating grace; that this will should profit, is from saving grace: that it should decay, i● of its own voluntary defection. It is therefore a work, not of common grace, as they understand by the first grace, whereby they say the will is moved: but of effectual saving grace, to restore the will of man, and fit it for Christ. Habet igitur homo necessariam Dei virtutem, & Dei sapientiam Christum, qui ex eo quod sapientia est, verum ei sapere re-infundat, in restaurationem liberi consilij: & ex eo quod virtus est, plenum posse restituat in reparationem liberi complaciti; Man therefore hath the necessary virtue of God, and wisdom of God, which is Christ, who as he is wisdom, doth re-infuse wisdom to know the truth, to the restauration of the freedom of election; and as he is virtue, doth restore a full power to the reparation of the freedom of delight and happiness: which (saith he) is begun here in grace, and consummate hereafter in glory. And again concerning freewill, he saith; Nemo putet ideo dictum liberum arbitrium, quod aequa inter bonum aut malum potestate aus facultate versetur, cum cadere per se quidem potuerit, non autem resurgere, nisi per Domini spiritum. Ergo si à Domini 
What freewill is.  spiritu, iam non à libero arbitrio. Let no man think, that freewill is therefore so called, as having an equal and indifferent power or faculty between good and evil, seeing it could fall by itself, but not ●ise again but by the spirit of the Lord. And if it be by the spirit of the Lord, it is not now of freewill. And St. Augustine tells us plainly what that grace is, whereby the will is freed; to wit: Gratia Dei per jesum Christum Domin●m nostrum, in qua nos su●, 
Aug. de peccat. orig. contra Pelag. & Celest. lib. 2. tom. 7.  non nostra iustitia instos facit, etc. That grace, whereby the will is freed, is the grace of God by jesus Christ our Lord, wherein he maketh us just by his own, not by our righteousness, etc.  
But, saith the carnal mind, If man have not freewill to 
Object.  accept grace offered, what cause hath God to complain, or to condemn man for that, which is not in his power to perform? I might answer with the Apostle; O vain man, who art thou that repliest against God? But I answer again, Though man have no will of himself to receive grace offered; yet he hath a will to reject grace offered, for which he is justly condemned. So that man's corrupt will is sufficient to convict him, though no way able to convert him, after that manner which Pontificians teach. And thus God needeth not man's carnal wit, to plead for the equity of his justice; sith God doth not simply condemn men for that, which by nature they are invincibly unable to perform, as by the virtue of freewill to receive grace offered; but for that, which is in their power and will to do: namely, when they not only not willingly receive, but wilfully and contemptuously reject and put from them, the grace of God offered them in the Gospel. And justly do all such obiecters come within the compass of jobs censure, job 13. 7. Will ye speak wickedly for God, and talk deceitfully for him? etc. As Saint Hierome; Concede Deo 
Hier. ad Ctesiphon. epist. 13. part. 1. tract. 2.  potentiam sui, nequaquam te indiget defensore: Let God be Master of himself, he needs not thee to plead for him.  
Now by the former testimonies, as by a cloud of witnesses, the Church of Rome is sufficiently convicted of gross absurdity, and of grievous impiety in her doctrine of preparation to justification: wherein her Gordian knot of manifold errors (while the Romish Harlot would have the living child divided between her and the true Mother, God's grace) is cut asunder, and dissolved by the sharp sword of Salomon's wisdom. First, because the work of preparation, 
Reason's overthrowing Popish preparation.  is rather the work of justification itself, and that so soon as the understanding is enlightened, and the will inflamed to apprehend Christ by faith. Secondly, because that grace of God, whereby the will of man is prepared to justification (as they say) is no common grace, received as well by the reprobate, as the elect: but the saving and justifying grace of God, which whosoever receiveth, is more truly said to be already actually justified, than disposed and prepared thereunto. Thirdly, because the work of God's grace in moving the understanding, and the will to embrace Christ, is no weak and common work, but a work of power, in losing the works of the Devil, that strong 
joh. 3. 8. Luke 11. 20. 21  man. Fourthly, because man's will doth not cooperate with God's grace, as a co-agent and fellow-worker, in the first act of man's conversion; but God's grace is the Agent, and man's will is the Patient; that effectually calleth, and we effectuously come; that strongly draws us, and we, by the virtue thereof, sweetly, not compulsarily, freely, not frowardly, and not now passively, but actively, do run after Christ: as St. 
Cant. 1. 4. Aug de spiritu & litera ad Marcellinum. tom. 3. Ipsum velle credere, Deus operatur in homine, & in omnibus misericordia eius praevenit nos. And Tract. 26. in joh. 5. tom. 9 Si trahimur ad Christum, ergo inviti credimus. At credere nemo potest, nisi vol●ns. And,Ille quip trahitur ad Christum, cui datur, ut credat in Christum. Aug. contra duas Epist. Pelag. ad Bonif. l. 1. jer. 31. 18. 19  Augustine saith, The will to believe, God worketh in man, and in all his mercy preventeth us. And again, If we be drawn to Christ, than we believe unwillingly. But none can believe, unless he be wiiling: for he is drawn to Christ, to whom it is given to believe in Christ. He is the mighty Agent in converting us: and we thereby become meek Patients in being converted. Turn thou me, saith chastised Ephraim, and I shall be turned: Thou art the Lord my God. Surely after that I was turned, I repented, and after that I was instructed, I smote upon my thigh, etc. And it is a thing not unworthy the observation, that even in their vulgar Latin Translation (which they prefer before all others, yea before the originals themselves) wheresoever any is exhorted to conversion to God, the Verb is always put in the passive signification, as Conuertere, or Conuertimini, Be thou Converted, or be ye Converted: and never in the active, Convert te, or Convertite vos, Convert thou, or Convert you yourselves: which might sufficiently convince all Pontificians, that the work of our conversion, is not a matter of cooperation, shared between man's will and God's grace, but passive in us, and active in God. He converteth by his grace, and we are thereby willingly converted. Contrary to the Trent Doctrine, saying, That a man is disposed by grace to convert himself. Fiftly, because the whole glory of our conversion to Christ, is to be ascribed to God's grace alone, not as the Trent Fathers profess in a few Hypocritical words, while they deny it in the main dint of their doctrine: but in sincerity and truth, without equivocation of any merit of congruity in us, preparing and disposing us to be capable of justification. Finally, because they rank faith among those other works of preparation, as if it had no other hand in the work of justification, but only as a disposing cause. So as a man may have faith before he come to be justified, yea and such a faith also, as a man may have it, and yet never attain to justification. Contrary to St. Augustine, justificatio ex fide incipit, justification begins at faith: as hereafter more fully. For these causes the Catholic faith abhorreth the Romane-Catholicke-doctrine, touching their preparation to justification.  
But say some (who may claim kindred either with Pelagians 
Object.  or Pontificians) although the merit of congruity be not admitted as an inducement to justification, yet there are some works required of us, as matter of preparation to faith in Christ, which though it be not meritorious, yet it is acceptable to God. For example, Repentance is a work necessarily proceeding, and so preparing a man to faith in Christ: which Repentance being in us, before faith in Christ, it is notwithstanding acceptable to God.  
Indeed I deny not but the Pontifician forge can afford 
Ans.  us such scoria enough. But what Repentance is this? A true Repentance, say they. It had need, if it be acceptable to God. Wherein consists it? It is (say they) a sorrow for sin past, and a purpose of amendment for the time to come. But is this sufficient to true Repentance? Yes (say they) Ahab, and the Ninevites repent: and was not their Repentance true, sith God accepted it, and thereupon revoked, or at least reiourned the sentence denounced? Indeed Ahab's Repentance was a true hypocritical Repentance: so the Ninevites Repentance was a true carnal Repentance, as the faith of devils is said to be a true faith, which the Pontificians challenge for their only true faith. Is this true faith therefore acceptable to God? But was the Repentance of Ahab and of the Ninevites acceptable to God, because God for the present forbore to punish them? It follows not, because God forbore them, that therefore their Repentance was acceptable to him. For how can the action be acceptable, when the person is not? But their persons were not acceptable to God. For Ahab was a damned Idolater, and a most wretched wicked person, who had sold himself to the devil: and the Ninevites were heathenish infidels, out of Christ. But till we be in Christ, our persons are not accepted of God: for in him only God is well pleased. And before faith in Christ, we are not in Christ; therefore before faith in Christ, no action of ours is acceptable to God, yea no way acceptable: not only as these would have it, not acceptable to salvation (as such obiecters themselves confess) but not acceptable towards it, as these affirm. For while we are out of Christ, all our actions are abominable before God, much less acceptable to him. And so much the more abominable they be, and so much the less acceptable, by how much the more we esteem them acceptable, or endeavour to please God by them. As God himself saith, Matth. 3, 17. This is my beloved Son, in whom I am well pleased. With whom is God well pleased in his Beloved? The Apostle applieth it, Ephes. 1. 6: To the praise of the glory of his grace, wherein he hath made us accepted in the Beloved. Therefore no acceptation with God, but of those that are actually in the Beloved, to wit, in his son jesus Christ. Nor do we fear brents' Canon here, thundering out her Anathema 
Concil. Trid. sess. 6. can. 7.  to any that shall say, that all works done before grace are sins; or, that the more a man endeavoureth to please God, before faith in Christ, the more deeply he endangereth himself to God's high displeasure: for we affirm this again and again, That all works done before faith in Christ, the more we think therein to please God, the more damnable they be, because herein we set up an Idol of our handiwork, in stead of Christ, whereby to please God.  
Much less (as some have dared to vent, that before saving faith in Christ, there may be, and afore begun in a man's heart (by the means of preparatory graces, as repentance, and the like) the work of sanctification, of regeneration, of cleansing of the heart, etc. Than which doctrine, what can be more derogatory to Christ? And what more contrary to the Scriptures; which say, If any man be in Christ, he is a new creature? therefore out of Christ, no new creature; no not inchoative in the least degree. For if regeneration, or sanctification, or newness of life, or cleansing of the heart, may be begun without Christ, what hinders, that it may not be also perfected without Christ? Nay, if regeneration be but begun, then there is a child of God at least newly conceived, if not newly borne and brought forth. Such conception, is a false conception of wind; not of God's spirit, but of man's spirit: so that if such prove all abortives and dead borne, it is no marvel. But the sons of God we cannot be, till we be in Christ; which is, till we believe in Christ: as Gal. 3. 26. Ye are all the children of God by faith in jesus Christ; therefore before this faith in jesus Christ, we are not the children of God, no not so much as the Embryo in the first conception. But the new creature must be in Christ jesus, as the Apostle saith, Gal. 6. 15. So when Christ himself speaks of regeneration to Nicodemus, joh. 3. instructing him therein how it is begun in a man, he tells him in the continuation of his speech, that this appertains to those that believe in the son of man, vers. 15. and vers. 16. For a man to be regenerate, or made the son of God by adoption, he must be in the son of God by believing in him. Where Christ also opposing faith to unbelief, saith; those are condemned already, that believe not, having no part in the regeneration: therefore before faith in Christ, no regeneration at all, no cleansing, no sanctification, but all condemnation. Again, Christ is made unto us sanctification, 1. Cor. 1. 30. unto us, in him. Of him are ye in Christ jesus: therefore while out of Christ, no sanctification. So the adoption of children is by jesus Christ, joh. 1. 5. therefore no sons, no regeneration, but in jesus Christ. Likewise, joh. 15. 2. Every branch in me that beareth not fruit, he taketh away. So vers. 4. As the branch cannot bear fruit of itself, except it abide in the vine: no more can ye, except ye abide in me: ●or without me ye can do nothing. Therefore while a man is out of Christ, until by faith he be engrafted into Christ, the true Vine, from whom he receiveth the lively sap of a new life, he can do nothing; nothing that is good, nothing that is acceptable to God; no work of new obedience or sanctification.  
But some may say, Regeneration is wrought by the Spirit 
Objection.  of God in us; and so may be before faith in Christ: and consequently, before we come to be actually in Christ. To which I answer: True it is, that the Holy Ghost is the immediate efficient cause of our regeneration. But how doth he work regeneration in us? namely, by working in us faith in Christ, which faith is the very immediate instrument, whereby the Holy Ghost doth regenerate, sanctify, and cleanse us: sith the Holy Ghost by this faith ingrafteth and uniteth us into Christ, in whom we are regenerate, and made the sons of God. Now that faith is the instrument of our regeneration and sanctification, it is evident, Acts 15. 9 & 26. 18. So that the very first and prime act of God's sanctifying spirit in us, is to work faith in us; by which faith in Christ, as by a noble instrument, the Holy Ghost uniting usto Christ, as members to the head, doth regenerate us, and so makes us the adopted sons of God. And before faith in Christ, we cannot say, we have God's sanctifying spirit in us; I say, in regard of priority of time: For this sanctifying spirit, in the same moment that he sanctifies us, he works faith in Christ in us, by which he regenerates and sanctifies us.  
But they rejoine by a distinction; and say, that this repentance 
Objection.  which prepares the way to faith, and lays the foundation of regeneration, is not acceptable to salvation: but only to fit & prepare us thereunto, and to make us the more capable of it. In this distinction they do much please themselves; 
Answ.  but they confound themselves in their distinction: For they affirm again, that this precedent repentance of theirs, is regeneration, and sanctification, and newness of life inchoative, begun at least in part. A bold assertion. Is it regeneration begun and in part? and being acceptable, is it not acceptable to salvation? Is not regeneration a work of our salvation? And though regeneration should be begun in this repentance, in never so small a degree, a work it is of our salvation, if it be true regeneration. Logicians know, that Magis & minus non variant speciem. A man in the first conception is a man, though imperfect, and inchoative.  
But they reply again, That they do not say, this previous repentance 
Object.  is acceptable to salvation of itself; but as it hath relation to faith coming after, whereby it becomes acceptable. A pretty shift. And yet they say again, That repentance goeth before faith, not in the precedency of time, but in nature only, & in the order of causes. Now if this repentance go before faith in the order of causes, than repentance must cause saith; & so this absurdity will follow, That the effect must give a form & being, at least a well being, unto the cause; if so be faith, the effect & consequent of repentance, as they say, make the same acceptable.  
But how do they prove, that this their repentance goes before faith in Christ in nature, and in the order of causes? They prove it out of Matth. 21. 32. where Christ taxing the infidelity of the Pharisees, wherein they came behind the very Publicans, faith; john came to you in the way of righteousness, and ye believed him not: but the Publicans and the Harlots believed him; and ye when ye had seen it; repented not afterward, that ye might believe him. Hence they conclude, That repentance must go before faith, as the cause of it; alleging Christ's words thus: Ye repented not, that ye might believe; But leaving out him; That ye might believe Him, to wit, john Baptist, as it is in the text; which implieth what kind of faith Christ there meaneth, to wit, an assent to the truth of john's doctrine: The place thereby comes to be preverted. For, Credere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ei, is the faith of assent: but Credere in cum, that is, in Christum, is the justifying faith. So that by that place alleged, if repentance goeth before faith in the order of causes, then certainly that repentance is the cause of no other faith, but the faith of assent, there spoken of; which is not all one faith with the justifying faith. But they which affirm thus, yet confess, that repentance doth not go before the faith of assent, which they term also the Euangelical faith; but that its an effect & consequent thereof. And here by the way I might take just occasion, to show the absurdity of those, that distinguish between evangelical faith, and the faith of Christ; as if evangelical faith were only a general assent to the truth of the Gospel; whereas a general assent, and evangelical faith, are as different as this and the faith of Christ are all one: for evangelical faith looketh upon the Gospel, not only as a true history, but as the mystery of God in Christ; it embraceth it as the Gospel, preaching Christ the Saviour, yea preaching Christ to every believer of this Gospel in particular. As Luk. 2. 10. 11. The Angels said to the Shepherds, ●eare not, for behold, I bring You good tidings of great joy, that shall be to all people; For unto You is born this day in the City of David a Saviour, which is Christ the Lord. Note, here is the Gospel preached; to who? I bring You good tidings. And what is the tidings? To you is borne this day a Saviour, which is Christ the Lord. Here we have an exact sum of the Gospel, which is Christ the Saviour borne to us. Now to believe this Gospel, is an evangelical faith: but such, as cannot divide between the Gospel & Christ, and such also, as must needs apprehend and apply Christ, by believing in him. For, To You is borne this day a Saviour, which is Christ the Lord. To You: this is a necessary relative, part of the Gospel; for Euangelium, or good tidings, imply not only the party sending, but also the party or parties to whom it is sent.  
So that the faith of the Gospel, must so believe the truth of the Gospel, as that it leave out no part of it. But one part of it is, that this Gospel is sent to You; that is, to all believers. For as much as the Gospel containeth the covenant of grace between God and us: God and man being the parties interessed in this Covenant, mutually in Christ the Mediator. Therefore the evangelical faith, is not a bare general assent to the truth of the Gospel, but a particular affiance in Christ, the sum of the Gospel: and so it apprehendeth and applieth this good tidings, which is to believe the Gospel indeed. For that general faith which they call an assent, when it goes no further, it makes no difference between the Gospel and the Law, and other parts of the word of God: but believeth them all indifferently, as a true history, when it is called an historical faith. But when faith comes to put a difference, pitching upon the special object, the Gospel; and 〈◊〉 this faith becomes an Euangelical faith: than it is so the faith of the Gospel, as it is also necessarily the special faith of Christ, whom it apprehendeth & layeth hold upon: unless a man can so divide between Christ & the Gospel, as the Gospel may be Gospel without Christ; or so divide the Gospel from itself, as that we may believe it to be good tidings, & not to us in particular: Whereas the belief of the Gospel consists, in the apprehending, and certain applying of the good tidings thereof unto us; To You is born this day a Saviour: to You is this word of salvation sent. This is the Gospel; and this is to believe the Gospel, by applying it to us, to whom it is sent. If we do not believe it sent to us, we do not believe the Gospel; for it is so far a Gospel or good tidings to us, as we believe it to be sent to us in particular. Nor is this faith of the Gospel, a certain or rather uncertain swimming in the brain, that perhaps, or probably, or possibly, God may be merciful unto us in Christ: A doctrine bred of the spawn of Trent. This is a wand'ring imagination, hatched in man's brain, having no ground of truth, or agreement with the faith of the Gospel. Thus we see, if evangelical faith be none other but the faith of Christ, and in Christ, as we have sufficiently proved: than it followeth that the distinction between evangelical faith, and faith in Christ, being unsound and groundless, the whole doctrine of the precedency of repentance before faith in Christ, as a necessary and acceptable preparative thereunto, doth even mole sua, of itself fall to the ground. For the authors of such a doctrine must needs confess, if they will be guided by reason, that there is no repentance but faith must go before it, for to cause it; as either Legal faith must go before it to cause Legal repentance, or Euangelical faith must go before to cause evangelical repentance▪ Now if there be no evangelical faith to go before, and cause evangelical repentance, but the faith of Christ; then in vain is any repentance devised, to go before and cause faith in Christ. This Eagle-eyed faith of Christ hath no sooner glanced upon the Sun of Righteousness, but instantly by the force thereof, a dreary cloud being raised, causeth a gracious, but sad shower of repentance, to descend from those windows and floodgates of the now heavenly Soul, to refresh the poor sinner, now hungering and thirsting after the living waters. They say also, that the faith, to wit, evangelical faith, which is the cause of their Repentance, going before, and causing the faith of Christ, is a general assent, or a general faith of the truth of the Gospel. But how can this general assent beget in me a particular Repentance, unless with this assent I have also a particular affiance in the promise of the Gospel of Christ, applying it to myself? The Gospel saith, To you is borne a Saviour, Christ the Lord. I believe this to be true. But how shall this belief move me to Repentance, unless I believe that this Saviour is borne to me in particular? Ahab had not so easily repent, if God's judgements being laid never so close to him, he had not believed the truth of them in particular towards himself. So the Ninevites. For particular Repentance in every man must arise from a particular apprehension and application of the Word of God towards himself. As for their reasons forcing Repentance to go before Faith in Christ, they are very poor and beggarly; as that otherwise, it leads me to presumption. A very frivolous and false surmise. For saving Faith doth no sooner lay hold on Christ with the one hand, but withal it layeth the other hand upon the sinner, the subject wherein it is arraigning him at God's Tribunal, judging, condemning him for that sinner, whom Christ came to save. Faith doth no sooner look on Christ with the right eye, but it presently reflects on the sinner with the left eye. The reason is, because it is impossible I should believe Christ, to be my Saviour, but withal I must believe and acknowledge myself to be the sinner; which I cannot truly do, but it will necessarily breed in me that Repentance to salvation, not to be repent of. For, a Saviour and a wretched sinner are relatives, which not even the thought of man can divide, or sunder one from another. And so here their reason, why such Repentance must needs go before faith, is found faulty; which is (say they) because if Repentance went not before faith in Christ, than faith in Christ would prove to be presumption. Therefore we have showed, that in true faith in Chrst there is always true Repentance, as the prime and immediate fruit of Faith. So that rather the novel doctrine of such men is a high pride and presumption, carrying others also to the top of the same pinnacle, by persuading them, that they have true Repentance before faith in Christ, by which they are (at least) in part regenerate, sanctified and cleansed,  
Object. But is there no preparation unto the receiving of grace and justification? Is not (at the least) the hearing of the Word a work of preparation to grace?  
Answ. True it is, that faith, saving and justifying faith, cometh by hearing, and hearing by the word of God. Rom. 10. 17. So that the hearing of the Word of God is the ordinary means to beget saving Faith and Grace in us.  
Object. But hearing of the Word is in our own power, and hearing of the Word is a preparation unto Grace; therefore it is in our own power to prepare ourselves unto grace.  
Answ. To hear is in our own power: but hearing of the Word is not simply a preparative unto grace, but rather an external means thereunto. For unless God do give aspeciall blessing to the outward means of hearing the Word, in opening our hearts, as he did the heart of Lydia, we hear the word but as a sound, or as a strange history, or parable, and as a deep mystery hidden from us. The jews did hear Christ's Oracles, and see his Miracles, yet for all that were they no better than deaf and blind men. God must open the heart to understand, and to apprehend by Faith the mystery of Christ preached, else Paul may plant, and Apollo's water in vain.  
Object. To what purpose then is it for any to come to hear the Word of God, if thereby he be not the better fitted and disposed to receive grace?  
Answ. Although God be the only author and actor of working grace in us, yet for as much as he doth this by the Ministry of his Word, which he hath appointed as the ordinary means to beget faith and all other saving graces in us, therefore it is our part and duty to attend upon, and use the means, waiting for God's blessing upon it. So that all the work of preparation to grace on our part is without us, not within us, namely, the hearing of the Word preached, and Gods special blessing upon it.  
Object. But it is in our free will and choice to hear the Word of God, or not to hear it: and therefore something is to be ascribed to freewill, in setting us (at least) in the way to justification.  
Answ. It is no otherwise in our free will and choice before our conversion, to hear God's Word, than to hear any humane history propounded unto us. For before our understanding be by faith illuminated to apprehend and apply Christ unto ourselves, and to know him to be our Saviour in particular, we have no will to hear the Word as the Word of God, which is able to save our souls, but rather as the word of man.  
Object. But doth not a man understand the Word preached, unless first his understanding be illuminated by Faith?  
Answ. A natural man may by hearing come to have a general understanding of the Word of God, as a true history; but before he be endued with saving faith from God, his understanding is not illuminated to know God in Christ to be his Father, and Christ to be his Redeemer; which is the sum of the Gospel and the seal which we set upon the truth of God therein. john 3 33.  
Object. But john Baptist was sent to prepare the way of the Lord.  
Answ. The Ministry of john was to teach men to believe in Christ, pointing at him that was to come. So that by his Ministry, men believing and being baptised into Christ, they might thereby be said to be prepared to a more plentiful measure of receiving Christ, and his Spirit, as afterwards they did, having the first seeds of Faith already sown in their hearts.  
Object. But another objects: before true conversion a man must renounce the first covenant, become humble, confess his unworthiness, his hardness of heart, his natural disability towards his own salvation; he must fear God, love God, and the like, or else a man is incapable of, and indisposed to receive the grace of conversion.  
Answ. Indeed a fellow-minister of the Gospel was very earnest on a time in defending of this. He desired me to resolve him in it by writing, as being a matter of main consequence, and a main ground wherewith many other opinions, on foot in these days, would stand or fall. Now I could have wished to have heard his reasons of that his objection, but time at least permitted not. Therefore my answer shall be short, as also in respect of all that before said. First then, for a man to renounce the first covenant, to become humble, etc. I say, no man can do it, till he be in Christ. My reason is, because till a man be in Christ, he is dead, blind, proud, hard-hearted, without the fear of God, without the love of God. Every man is actually either the child of wrath, in the state of sin, and death; or the child of God, in the state of grace and life. There is no term between these two. There is no term or medium between a man living and dead, but the very instant of his souls departing from the body, which is in the twinkling of an eye. No more term or medium is there between a man dead in sin, and living by grace, but the very instant of his conversion. For every man (I say) is either a dead man in the state of sin, or a living man in the state of grace: a third term cannot come between. Now while a man is in the state of sin, he is dead. If dead, he understands nothing that savours of grace, nor hath he any disposition or affection in him thereunto. While he is under the dominion of sin, he is nothing but mere enmity and rebellion against God and his Grace; as the Apostle saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  Rom. 8. The wisdom of the flesh, or, To be carnally minded, is enmity against God. This is the state of a man unregenerate, unconuerted. Being thus, he is proud, senseless of his hardness of heart, senseless of any natural disability towards his own salvation, without love, without fear of God, as Rom. 3. He is not subject to the Law of God, neither indeed can be, Rom. 8. He is so far from renouncing the first covenant of works, that before his conversion, the more moral virtues (which Saint Augustine calls but splendida peccata) either the frame of his natural and corporal constitution, or of his more liberal education hath adorned him with; the more is he apt to rely upon the first covenant, trusting to be saved by his good works. But I say again, that when I see in a man these things, that he renounceth the first covenant, that he is humble, that he confesseth his unworthiness, that he complaineth of the hardness of his heart, that he renounceth himself, and his own abilities towards his own salvation, and the like: these are the signs and fruits of a true Convert, say I. No, say you. The matter now standing between your No, and my Yea: who shall be the umpire? Nay, let us decide it between us by the rule of God's word. Either make the tree good, and the fruit good, or else the tree evil, and the fruit evil: saith Christ. An evil tree cannot bring forth good fruit, & contra. Now a man before his effectual conversion, before he be in Christ, is an evil tree; and therefore cannot bring forth any fruit of true grace or virtue. But if a man begin once to bring forth such fruits, show me, if you can, any reason, why such a man is not already a true Convert? For aught you know, having these signs and symptoms of true conversion, he is a true Convert. Nay, that he is without question a true Convert, I prove by two reasons. First, because till a man be a true Convert, he cannot be truly humble; he cannot truly renounce himself, his sins, confess his unworthiness, feel the hardness of his heart, to complain of it, and the like. Secondly, because all these things are common and proper to the regenerate man. Both these together I prove thus. 1. No dead man can perform the works of a living man; but these forementioned be the works of a living man: therefore no dead man, therefore no man, before his conversion, can perform such works.  
But you will say, these things are not so the works of a 
Object.  man converted, but that also, as moral works, they may be performed of a moral or natural man before his conversion.  
To which I answer, that all these things are not of a moral, 
Ans.  but of a spiritual nature, & are the proper gifts of the spirit of grace, which no natural man hath, till he become spiritual; which is by conversion, when he receiveth spiritual life. God gives grace to the humble, but first he gives grace to be humble. God giveth more grace, saith St. james: and what followeth? He gives grace to the humble; that is, more grace 
james 4. 6.  to him, whom first he hath made humble by grace. This humility comes only from Christ, to those that are in Christ. True humility, St. Augustine's compares to the water of life and of grace, which floweth from the inward fountain of the pure vein of truth. This is the water of confession of sins, this the water of humiliation of the heart, this the water of saving life, of him that casts down himself, that presumes nothing of himself, that proudly attributes nothing to his own power. This water is in no Foreigners books; not in the Epicures, not in the Stoics, not in the Manichees, not in the Platonics. Wheresoever other precepts of manners and discipline are found, yet this humility is not found. The way of this humility flows from no where else, it comes from Christ, etc. So Augustine. This Humility is the Herbe-grace, and grows no where but in the garden of grace, even the heart of the true Convert. It grows not in the whole field of nature, though never so well tilled with the doctrine of Philosophy. And for hardness of heart, it is in every impenitent man: but when once it comes to be felt, and to be mourned for, this is the proper effect of a man renewed by grace, whose not only understanding is enlightened to see, but his will and affections touched with a godly sense and feeling of his spiritual miseries, which a dead man cannot do. Now till a man be in Christ by faith, he is a dead man. Except ye eat the flesh of the son of man, and drink his blood; that is, Except ye believe in the son of man, ye have no life in you. joh. 6. 53. And, saith the Apostle; Now I live, yet not I, but Christ liveth in me; and in that I now live, I live by the faith of the son of God, etc. Gal. 2. 20. Now a dead man knows not that he is dead: but when he is restored to life, he than knows that he was dead. So a man till he be in Christ, that is, truly converted, he is dead, and knows it not, much less can bewail, or so much as see and feel his spiritual death; but being in Christ, and so made alive, he knows then that he was a dead man, and feeling some relics of spiritual mortality in him, as corruption of sin, hardness of heart, and the like; he is truly humbled for it, he heartily bewails and confesseth it, and prayeth against it: which humility, which bewailing and confessing of his spiritual misery, is no less an infallible sign of a man restored from spiritual death to spiritual life by Christ, than the seven times neezing of the widow's son, was a true token of his restitution 
●. Kin. 4. 35.  from death to life again.  
But as the clause comes in but obiter, so let it suffice, to have touched it by the way. And this I have said, I am sure will stand good, till any shall be able to prove, That a man doth spiritually live, before he be in Christ, before he be a true Convert.   

CHAP. IU. The Romish Doctrine of the justification of a sinner, what it is, and wherein it consisteth.  
NOw after all this ado about preparation to justification, which the more they magnify, the further off they are from attaining unto it: what is that justification which the Romish Church stands upon? Let us see if it be worth all that labour and merit, whereby they must come by it. The foolish Virgins, while they went to bestow their pains and cost 
Matth. 25.  to prepare oil for their empty Lamps, to meet the Bridegroom, lost all their pains and expense: for when they 
Oleum & opera perdiderunt.  came, Heaven gate was shut against them. The Romish Virgins (for such they would be accounted) wanting oil in their Lamps; to wit, the pure oyle-oliffe of grace, distilling from the true Olive Tree, jesus Christ, while they go about to 
Rom. 11. 24.  prepare artificial oil made by humane invention, they may justly fear, to find the gate of righteousness and mercy barred up against them. If they prove not rather like the men of Sodom, who pressing upon righteous Lot, to surprise even his 
Gen. 19 11. Reu. 11. 8.  Angel-guests, were struck with blindness, that they could not find the right door, where they would have entered. So these, seeking to enter the gate of the righteous, as if they would surprise Heaven, the lodging of Angels, by a strange and new invented violence; it will prove a matter of high admiration, if ever by their new way of preparation, choked with so many mists of foggy errors, and blind inventions, they hit upon the gate of justification, and so come promiscuously to join themselves to the sacred society of righteous Angels. But now let their justification speak, and justify itself.  
The Council of Trent in the seventh Chapter saith thus: Hanc dispositionem seu praeparationem, iustificatio ipsa consequitur; 
Concil. Trid. Ses. 6. cap. 7.  quae non est sola peccatorum remissio, sed & sanctificatio, & renovatio interioris hominis, per voluntariam susceptionem gratiae & donorum: Vnde homo ex iniusto, fit iustus, & ex inimico, amicus; ve sit haeres, secundum spem vitae aeternae: After this disposition or preparation, doth follow justification itself; which is not only the remission of sins, but also sanctification, and renovation of the inner man, by a voluntary receiving of grace and of gifts: Whence a man of unjust, is made just, and of an enemy, a friend; that he may be an heir, according to the hope of eternal life. To which also agreeth the eleventh Canon of this Session. Si quis dixerit, homines iustificari vel sola imputatione iustitiae Christi, vel sola peccatorum remissione, exclusa gratia & charitate, quae in cordibus eorum per Spiritum sanctum diffundatur, atque illis inhaereat; aut etiam gratiam, qua iustificamur, esse tantum favorem Dei: anathema sit: If any man shall say, that men are justified either by the only imputation of Christ's righteousness, or by the only remission of sins, excluding grace and charity, which is shed abroad in their hearts by the holy Ghost, and is inherent in them; or else, that the grace whereby we are justified, is only the favour of God: Let him be Anathema.  
In these words of the Council, is enfolded the very mystery of iniquity; For their justification is composed partly of remission of sins, and partly, yea principally, of 
* What they mean by sanctification and renovation, may be seen chap. 13. to wit, pilgrimage, vigils, alms (specially to the Friars) Pater nosters, Ave-maries, oblations, fastings, vows of chastity, etc. also sacramental confession, and satisfactions. chap. 14.  sanctification (as they call it) and renovation of the inner man; and to this is added man's freewill. And thus their unjust man is made just. Note also how in the Canon, they name the imputation of Christ's righteousness, as one of the ingredients, in this composition of justification. But the plain truth is, this imputation they quite shut out from having any thing to do with their justification; as this very term of imputation had no good entertainment in the 
a Hist. Concil. Trid. Soto de nat. & great. lib. 2. c. 20.  Council. And note again, how they deny the grace of justification to be the only favour of God, reserving a room for man's merit: contrary to that of the Apostle, Rom. 3. 24. Being justified freely by his grace, through the redemption that is in Christ jesus.  
Now by the way, let us see what the Pontificians mean by Imputation. For this purpose I will insert here a saying of Pighius (though otherwise a Pontifician writer) which Soto answereth, and laboureth to clear from suspicion of heresy. Pighius having considered sundry places of Scripture, as in the Psalms, and job, etc. that the Saints of God dare not bring their own inherent righteousness, to the strict trial of God's judgement: Ex his confecit Pighius, etc. (saith Soto) Pighius thence concludes, That our inherent righteousness, if it be strictly examined by the divine rule, is not perfect; but we are justified rather by that righteousness of Christ imputed unto us. Which he exemplifieth: that as jacob, hid under the habit of his elder brother, the true firstborn, received his father's blessing; so we receive glory under another's person, to wit, Christ. Now how doth Soto, with all his subtlety, acquit his Pighius from being an heretic in so saying? Haes omnia (saith he) all these things, by one word of equivocation, are detorted to a finister sense. Who can ever doubt, but that we, the sons of Adam, which by our own nature and ability can bring no merits or worthiness into God's presence, can pretend or cover our faults with the only righteousness of Christ, in whose right we are sons and heirs of the Kingdom? But when we say, Christ's, the genitive case, we do not mean the subject of inherency; that the sense should be, The righteousness which is in Christ (as the heretics grossly err) but it is a note of the efficient cause; that the sense should be, The righteousness, which is that of Christ, being accepted of God, nos influit, doth pour into us: so Soto. Thus we see, by what a pretty neat distinction he would assoil his brother Pighius from being an herericke, although he speak the same thing with us. Only I pity Soto his sottishness, that while he would have Pighius to mean by our righteousness, our natural righteousness, which may not abide Gods strict trial; he remembers not upon what instances Pighius inferred this his true Catholic conclusion. For his instances, by Soto his own allegation, were holy job, and holy David, who disclaimed their own righteousness. But I hope, Soto will not say, these were now natural men, and unregenerate.  
Now for the clearer unfolding of this mystery, let us hear their great champions, what they, in their voluminous commentaries upon this Session, mean by justification. Soto makes a threefold justification: Prima genuinaque notio huius nominis 
Soto de nat. & great. lib. 2. c. 6. quo termini controversiae exponuntur.  (inquit) est acquisitio iustitiae; nempe ex iniusto iustum fieri. The prime and proper notion of this word justification (saith he) is an acquisition of righteousness; namely, of unjust to be made just. As calefaction or heating, of cold to be made hot; according to the Text of the Council, which saith: Thus the unjust man is made just. So they take justificare, to be as much as iustum facere, to make just. Secunda, etc. the second notion, and next to this, is (saith he) that it signifieth an augmentation of righteousness. The first of these, he compareth to that original righteousness that Adam once had; which importeth a rectitude, or right ordering of the whole man: which he proves divinely out of Aristotle, in the fifth of his Ethics. And the second he proveth, Apoc. 22. 11. Qui iustus est, iustificetur adhuc: He that is just, let him be justified still. But in this, as in many more, their Latin Translation will not abide the touch of the original: which saith, He that is righteous, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let him be righteous still, or, let him do righteousness still. The like place he bringeth out of Ecclesiasticus, but with the like felicity, and success. And he allegeth that of St. james, You see, that a man is justified by works, and not by faith only. By 
james 2.  which words, saith he, he had contradicted Paul, where he saith, Arbitramur hominem iustificari per fidem, & non ex operibus: We judge, that a man is justified by faith, and not of works: unless Paul had spoken of the former justification, and james of the latter. Although (saith he) we will declare in his proper place, how our works also do concur in justification. Nisi quod Paulus loquitur de praecedentibus: Unless that Paul speaketh of precedent works: (I suppose he meaneth works going before justification) So he. Where you see he speaks very perplexedly, yet so, as he cannot dissemble his meaning. For the judicious Reader may well perceive, that he would fain force that speech of the Apostle, Rom. 3. 28. Therefore we conclude, that 
Rom. 3. 28.  a man is justified by Faith, without the deeds of the Law: to be meant of that faith going before justification, which they rank among their preparatory works, for that is their fides informis, their faith without charity, as yet unformed, as they say; saving that herein he forgets himself: for the Apostle speaks of iustitification by faith, not of faith disposing or preparing a man to justification. But of this more hereafter.  
In the third place (saith he) the name of justification is further used, to signify the absolving of a guilty person in judgement, and pronouncing of him to be quit. For which he allegeth, Prou. 17. 15. and Deut. 25. 1. But this (saith he) is not much different from the first acception of the word, but rather altogether of near affinity to it Yet this third signification (saith Soto) is no where in Paul, nor in the Scripture, where any mention is made of our justification by Christ. See this crafty shuffler, how he can pack this close to the first kind of acception of this word justification, as if it were all one with it, or near akin unto it: and yet he can say of this last, that it is not to be found in Paul, although he could find the first to be in Paul, at least in his own strained sense. But is not the word justify (as it is taken in the last sense, to wit, to absolve, or acquit as it were in judgement) used by Paul? yea, and that also where mention is made of our justification by Christ? What meaneth then that which the Apostle saith, Rom. 8. 33. 34. Who shall lay any thing to the charge of God's Elect? It is God that justifieth; who is he that condemneth? It is Christ that died: or rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Note, the Apostle useth here the terms of a judicial trial: Who shall lay any thing to the charge of God's Elect? who shall accuse them? who shall bring in evidence against them? It is God that justifieth. And if God the judge do justify, who shall condemn? Yea, but how shall God justify a sinner? It is Christ that died: He died for our sins, Rome 4. 25. or rather which is risen again: And, He rose again for our justification, Rom. 4. 25. etc. So you see here is justifying taken for absolving in judgement: and it is in Paul; and that where mention is made of our justification by Christ. Therefore Soto betrays either gross ignorance in denying, or egregious malice in dissembling such a clear truth. And no marvel, if he cannot, or will not find justification used for absolution judicial, in Paul, or in the Scripture, where mention is made of our justification by Christ. For indeed justification in this sense is the condemnation and confusion of Popish justification: as we shall see in the due place.  
Vega also, another Champion in this Council, he speaks 
Vega de descript. iustif. l. 5. in c. 4. decrete de iustificatione. cap. 11.  the same language of Babylon, and saith, there is a twofold justification, as Doctors (meaning the Schoolmen) say: The first, and second. The first justification, when a man of unjust is made just. The second, when of just a man becomes more just. The first he defineth thus: The first justification is a certain supernatural change, whereby a man of unjust is made just. The second thus: It is a supernatural change, whereby a man of just is made more just. And these also are either active or passive: active in regard of God, working this justification, first, and second, in us: and passive in regard of man himself, who is changed from bad to good, and from good to better. But for the active justification, as it is wrought by God, and so proves derogatory from man's excellency, Vega sleights it, as rather obscuring, than clearing his definitions. But as for the third kind of justification, which is judicial, to be pronounced and accounted just, before the Tribunal seat of justice, Vega gives it no better entertainment, than his brother Soto, saying, That the Doctors intermit, and let pass this kind of justification, as impertinent to the purpose. And so it is indeed, very impertinent to their Pontifician purpose, and very incommodious; as the wicked complain, that the righteous man is not for their profit, sith contrary to their ways, Wisd. 2. 12. But for other distinctions of justification, Vega is very liberal in summing them up together: as, justitia Christiana, & Mosaica: politica, & oeconomica: legalis, moralis, particularis: actualis, habitualis: acquisita & insusa: inharens & imputata: externa & interna: fidei & operum: practica & theologica: pharisaica, sincera: philosophica, supernaturalis; and so in infinitum. But enough of such blundring distinctions. So then the justification of the Church of Rome is properly to make one just, that was unjust, and to make one of just, more just. Yet here it will be worth our noting, to observe the legerdemain of the Council of Trent, and the Pontificians, in their distinction of first and second righteousness or justification. For the Scriptures speaking of a twofold justification, one by faith, another by works; upon which ground the ancient Fathers also do distinguish a twofold righteousness, one in the sight of God, the other in the sight of men: the Pontificians also, that they may seem to speak the same language, they have their distinction too of a first and second righteousness; yet so, as destroying the nature of the first justification by faith, whereby we stand just in God's sight, they so qualify the matter, as either they make nothing at all of their first righteousness, or they do altogether confound it with their second righteousness inherent; and so by their distinguishing, they make justification and sanctification all one. But the learned Cardinal Contarenus, writing a little before the Council of Trent, and was afterwards one of the Council; in his tract of justification, speaking of these two iustifications, saith, That by the one, to wit, the imputation of Christ's righteousness by faith, we are justified before God: by the other, which is inherent, we are justified before men. But Babylon confounds all together, justification and sanctification.  
In the next place let us consider, how they understand this making just. This justification (saith the Council) consists partly of remission of sins, partly of the imputation of Christ's righteousness, and partly of sanctification and renovation of the inner man, and so of inherent righteousness. Now here lies the knot of the mystery to be resolved; first, it were well, if the Church of Rome did mean truly and sincerely, in naming remission of sins, and imputation of Christ's righteousness, in the point of justification. Secondly, if at the best, they did understand them aright, yet to join unto them inherent righteousness of our own, will be found no just dealing. But to allow of no justification at all, save that which is inherent in us, betrays deep deceit, and double hypocrisy, in once naming remission of sins, and the imputation of Christ's righteousness, which they utterly shut out, from having any society with inherent righteousness, in the work of justification, as a little before we premonished.  
Now concerning the imputation of Christ's righteousness, what do they understand by it? The Council itself tells us, chap 7. where speaking of the formal cause of justification, they call it the righteousness of God; but how the righteousness of God imputed to us? nothing less: but that which is infused into us. The words of the Council are these: Vnica formalis causa (put a iustificationis) est iustitia Dei; non qua ipse iustus est, sed qua nos iustos facit: qua videlicet ab eo donati, renovamur spiritu mentis nostrae, & non modo reputamur, sed verè iusti nominamur, & sumus, iustitiam in nobis recipientes, unusquisque suam secundum mensuram, quam Spiritus sanctus partitur singulis, prout vult, & secundum propriam cuiusque dispositionem & cooperationem: Quanquam enim nemo posset esse iustus, nisi oui merita passionis Domini nostri jesu Christi communicantur; id tamen in hac impir iustificatione fit, dum eiusdem sanctissimae passionis merito, per Spiritum sanctum charitas Dei diffunditur in cordibus eorum qui iustificantur, atque ipsis inhaeret, etc. The only formal cause (to wit, of justification) is the righteousness of God; not that whereby himself is just, but that whereby he makes us just: namely, wherewith he having endowed us, we are renewed in the spirit of our mind, and are not only reputed, but nominated, and are really just, receiving righteousness in ourselves, each according to his measure, which the holy Ghost divideth to every one, even as he will, and according to every man's disposition and cooperation: For although no man can be just, but he to whom the merits of the passion of our Lord and Saviour jesus Christ are communicated; yet that is wrought in this justification of a sinner, while by the merit of the same holy passion, the love of God is by the holy Ghost shed abroad in the hearts of those who are justified, and is inherent in them, etc.  
Thus a man may see, by the Counsels express words, that though they name imputation, which they call the communication of Christ's righteousness, as the formal cause of our justification: yet they mean nothing else, but that Christ hath merited, that charity should be infused into our hearts, whereby we should be justified: which in sum, is as much to say, as Christ became a Saviour, by whose merit every man might be made his own Saviour; and that by another kind of righteousness, than that of Christ imputed. That this is the sense of the Council, witness her chief Interpreters. For if they had not finely found out this witty sense of the imputation of Christ's righteousness, it is much to be feared they had Anathemarized the very name of it, and thrown it into the fire of their Index expurgatorius, wheresoever they had found it. But this, and other clear truths in Scripture, they can so dextrously handle, as they can easily evacuate them, by turning them to a most sinister sense; and so are the less afraid to name them, and to seem to avouch them. Otherwise, as the history of this Council tells us, the very name of imputation found very harsh entertainment among the most of their Schoole-doctors; and Soto himself confesseth: Quod verbum mihi semper suspectum, in suspicionem 
Soto de nat. & great. lib. 2. c. 20.  detuli coram sancta Synodo; which word (saith he, to wit, Imputation) I always having suspected, brought it into suspicion before the holy Synod. And a little after, although he commend the Canons of Colen, accounting them as the buckler and bulwark of faith; yet (saith he) they, as happily more secure of the adversaries, than safe, have used that word of Imputation: where they say, That the chief head of justification, is the remission and ablution of sins, by the imputation of the righteousness of Christ. But yet the Council of Trent and Church of Rome, are not so barren of invention, as not to be able easily to reconcile this Catholic word Imputation, to the Church of Rome, and to make it a Roman-Catholicke: For by the imputation of Christ's righteousness, they have learned to understand, that Christ hath merited an infusion of grace into us, whereby we are justified. For, confessing the imputation of Christ's righteousness, to be the formal cause of our justification; they would teach us out of Philosophy, that Formalis causa est res illa vel qualitas, quae in est subiecto: that the formal cause, as Soto saith, is that thing or quality, which is inherent in the subject: for the form, saith he, is said in relation to the matter, to which it gives a being by inherency. Pari ergo modo, etc. As therefore the air is not luminous or lightsome formally by the light that is in the Sun, but by the light it receiveth in itself from the Sun; Constantissimum est, etc. it is a most constant truth, That neither are we formally just, and accepted by the righteousness which is in Christ, but by that which himself hath conveyed into us. We are (saith he) made just by Christ's righteousness, as by the efficient cause; but not as by the formal cause. But Vega peremptorily in his 7. book, and 22. chapt. entitled Of the impossibility of Christ's righteousness, to be the formal cause of our justification, concludeth thus in his first argument: Superfluum est, & ab omni philosophia alienum, ad hoc ipsum, ponere aliam aliquam iustitiam, videlicet, iustitiam imputativam Christi; It is superfluous, and abhorring from all philosophy, to put any other righteousness, for a formal cause of our righteousness, as the imputative righteousness of Christ. Therefore according to Romane-Catholicke divinity, which is most humane philosophy, the formal cause of a man's righteousness must be inherent in him, and his own, and not the righteousness of Christ imputed to us. But yet the same author, afterwards seemeth to shake imputation by the hand, and to be good friends with it, where he saith: Non est adeo invisum nobis 
Vega de vera & sicta iustis. lib. 15. cap. 2.  hoc vocabulum, ut credam nunquam nos posse hoc in proposito benè illo uti; This word (Imputation) is not so odious unto us; as that I think, we may never use it well to this purpose: Verè namque & sanè, ac latinè possumus dicere, ad satisfactionem & meritum, imputatam esse generi humano iustitiam Christi in passione sua, & iugiter imputari omnibus qui iustificantur, & satisfaciunt pro peccatis suis, & vitam aeternam suis bonis operibus merentur: For we may truly, and sooth, and in 
* Latinè dicere.  plain terms say, that unto satisfaction and merit, the righteousness of Christ in his passion is imputed to mankind, and is continually imputed to all men that are justified, and do satisfy for their sins, and by their good works do merit eternal life. And much more to this purpose: And a little after he saith; Non transit iustitia Christi realiter ab illo in iustificatos: Christ's righteousness doth not really pass from him into those that are justified; nor by it are we formally justified. But imputation is of God, which joins the merits of Christ unto us, and makes them ours after a sort; in as much as for his merits sake, he giveth us righteousness, whereby we are righteous. Cum enim per iustitiam Christi, etc. For seeing by the righteousness 
Ibid.  of Christ, mankind hath satisfied for their sins, and by it is reconciled to God; and the gates of Paradise are thereby unlocked, and all that are justified, or satisfy, or merit at God's hand, seeing by his merits they are justified, and reconciled to God, and satisfy for themselves, and merit increase of grace and blessedness: surely it cannot be denied, but that to mankind, and all so justified, Christ's righteousness is, or may be imputed to satisfaction and merit. So Vega. I need pass no other censure upon this Romane-Catholicke doctrine, than that of Gregory: Deo maledicunt, cum se & ab illo 
Greg. moral. lib. 1. cap. 37.  accepisse vires intelligunt, sed tamen de eius muneribus propriam laudem quaerunt; They blaspheme God, when they acknowledge they have received strength from him, and yet from his gifts seek their own praise. And St. Augustine in his 
Aug. Soliloq lib. cap. 15. tom. 9  Soliloquies, saith sweetly: Vnde gloriabitur omnis caro? Nunquid de malo? Haec non est gloria, sed miseria: sed nunquid gloriabitur de bono? nunquid de alieno? Tuum, Domine, est bonum, tua est gloria. Qui enim de bono tuo gloriam sibi quaerit, & non tibi quaerit; hic fur est & latro, & similis est diabolo, qui voluit furari gloriam tuam. Qui enim laudari vult de tuo dono, & non quaerit in illo gloriam tuam, sed suam: hic licet propter tuum donum laudatur ab hominibus, ● te tamen vituperatur, quia de dono tuo non tuam, sed suam gloriam quaesivit. Qui autem ab hominibus laudatur vituperante te, non defendetur ab hominibus iudicante te, ne● liberabitur condemnante te: Whereof shall all flesh rejoice? Of evil? This is not glory, but misery. But shall he glory of good? What, of another's good? Thine, O Lord, is the good: thine is the glory. For he, who of thy good, seeks glory to himself, and not to thee; he is a thief and a robber, and like the devil, who would have robbed thee of thy glory. For he that would be praised for thy gift, and doth not therein seek thy glory, but his own: this man, though for thy gift he be praised of men, yet he is dispraised of thee; because of thy gift he sought not thine, but his own glory. But he that is praised of men, being disallowed of thee, shall not be defended of men, when he shall be judged of thee; nor absolved, when condemned of thee.  
I have been the more copious in citing these two authors, Vega and Soto, because both they were grand-Sticklers in the Council, and undertook to write these things as Commentaries upon this sixth Session of justification, as we have sufficiently noted before. So that what the Council hath couched in the Text in fewer words, these have amplified and expressed more at large, to the end that no man might mistake the Counsels mind and meaning, no not in the midst of her misty and cloudy equivocations. Thus they have learned to do with imputation (the very name whereof had so startled the Council for the time) as men do with the Serpent. The Serpent with her very aspect, at first affrights the beholder, but being taken, and her teeth pulled out, men are then not afraid to carry her in their bosoms: So the imputation of Christ's righteousness was at the first sight terrible to the Church of Rome, assembled in the Council of Trent, no less than the ghastly Owl was to the Pope and his Cardinals in the Council of Lateran (which appeared to them in steed of their holy Ghost) but finding means to take Christ, the Antitype of that health-giving brazen Serpent, and to pull out his teeth (to wit the truth of the imputation of Christ's righteousness, whereby sin and death are bitten and stung to death) lest it should bite and sting all their merits to death: they dare now freely and familiarly carry the Serpent in the bosom of their books, handling imputation at their pleasure, without any peril at all to Papal satisfaction. Bellarmine hath also learned to play with the word imputation: 
Bellar. de iustif. l. 2. c. 8.  Homo iustificatus non egit imputatione alienae iustitiae, qua iniustitia propria & inhaerens tegatur: A man justified needeth not the imputation of another's righteousness, whereby his own inherent unrighteousness may be covered. And in the tenth Chapter of the same book, Christus nostra iustitia, non quòd iusti simus ea iustitia, quae est in Christo nobis imputata: Christ is our righteousness, not that we are just by the righteousness which is in Christ imputed unto us; Sic igitur & nobis imputatur iustitia eius, quoad satisfactionem, quam pro nobis praestitit; sed non propterea nos iusti, id est, mundi & immaculati haberi possumus, si verè in nobis peccatorum macula & sordes inhaereant: So therefore is Christ's righteousness imputed to us in regard of satisfaction, which he performed for us; but for all that we cannot be holden for just, to wit, clean and immaculate, if the spots and stains of sin by yet truly inherent in us. So this is the general voice of the Council of Trent, and the Church of Rome, to allow of no other imputation of Christ's righteousness, but such, as by his merits we have an infusion of grace, whereby we merit and satisfy God in our justification: And so they admit of no other formal cause of justification, but an inherent righteousness in themselves, and out of Christ. Thus we have seen what the Romane-Catholike faith is touching justification, and the formal cause of it.   

CHAP. V. The Catholic Faith concerning justification; and of the term and form of justification.  
NOw to know the true nature of justification, it much imports us to consider in what sense this word justification is to be used and taken, in the justification of a sinner. The Pontificians or Papists would restrain the sense of it to the etymology of the Latin word justificare, as much, say they, as justum facere, from whence they would conclude their inherency of selfe-iustification: wherein they do as some Lawyers, that by the mistaking or misapplying of a word, can overthrow the whole right of a man's cause. Indeed St. Augustine saith, Quid est aliud iustificati, quam iusti 
Aug. de spiritu & litera ad Marcellinum tom. 3. This place makes amends for that other, De praed. sanct. l. 1. c. 7.  facti? ab illo scilicet, qui iustificat impium, ut ex impio fiat iustus. Aut certè it a dictum est, iustificabuntur, ac si diceretur, justi habebuntur, iusti deputabuntur: What else is it to be justified, but to be made just? namely of him who justifieth the ungodly, that of impious he may be made righteous. Or surely it is so said, They shall be justified, as if it were said, They shall be accounted just, they shall be reputed just. So he. Thus we see, though St. Augustine, following the etymology of the word, take iustificare, to justify or make just: yet he meaneth nothing else, but the accounting or reputing just, and not the infusing 
Bern. de annunciat. Maria. Ser. 1.  of grace, whereby to be made just. And Bernard also saith, Add huc, ut credas, quod per ipsum tibi peccata donantur. Hoc est testimonium, quod perhibet in cord nostro Spiritus sanctus, dicens, Dimissa sunt tibi peccata. Sic enim arbitratur Apostolus, Gratis iustificari hominem per fidem: Add to this, that thou believe, that by him thy sins are forgiven thee. This is the testimony, which the holy Ghost beareth in our heart, saying, Thy sins are forgiven thee. For so the Apostle concludeth, That a man is justified freely by faith. But let us hear from the holy Ghosts own mouth in the Scriptures, he will lead us into all truth. To justify, in Scripture, is usually taken in a judicial sense, as being properly a judicial word, justification being opposed to condemnation. The Hebrews have one word, which signifies to justify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and it is still applied to such a justification, as a man stands upon in a judicial trial: As Genesis 44. 16. Mah nits tadhac? how shall we justify ourselves? said judah to his brother joseph, in regard of the cup found in Benjamins' sack: which seemed now to be brought to aiudiciall Trial. So 2. Sam. 15. 4. Absalon wisheth he were judge of the Land, that he might do every man justice or justify him. Read also for this purpose, Deut. 25. 1. Psal. 51. 4. 1 Kings 8. 32. Pro. 17. 15. Esay 5. 23. & 43. 26. Matth. 12. 37. 1. Cor. 4. 4. and many other places in Scripture to this purpose, do plainly show how this word justify is properly taken; namely to acquit or clear, to pronounce or declare one just, by the sentence of the judge. This sense of justification the Church of Rome cannot endure, they smother, or at least smooth it over by slight of hand, as a matter of no moment. Whereas indeed there is nothing that will more directly lead us to the true understanding of the nature of justification, than the consideration of this word, taken in a judicial sense, wherein the holy Ghost doth use it, namely to acquit and absolve a man, and pronounce him just by sentence of judgement. This showeth that the point of justification of a sinner, is not so light a matter, as Papists and profane persons would make it. No: it is a Case to be tried at the bar of God's judgement-seat: in whose sight shall no man living be justified. Holy job, while he pleaded with his opposite friends, he wanted not matter for his justification: but when once the Lord God summons him out of the whirlwind before his throne, and bids him gird up his loins like a man; job stands not now upon his uprightness, but confesseth, I am vile, what shall I answer 
job. 38. & 40.  thee? I will lay my hand upon my mouth, etc. job 40. 4. and 42. 5. I have heard of thee by the hearing of the ear, but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes. Yea, he had said before, Chap. 9 15. Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge: for God is a righteous and severe judge; and who may stand in his sight, when he is angry, when he sits to judge? For the heavens are not clean in his sight: how much more abominable and filthy is man, which drinketh iniquity like water, job 15. 16. If therefore our justification be such, as must proceed from God's judgement seat, and must be sentenced by Gods own mouth, it nearly concerns every Mother's Son to be well advised upon what ground we stand, what evidence we can bring to clear ourselves, to satisfy our unpartial Consciences, to stop the mouth of the accusing Devil, and to abide the fierietriall of that judge, who is even a consuming fire, and will condemn even the least sin to the pit of hell. But that we may not mistake the true acception of justification, we are to consider justification in a twofold relation or respect: either as it hath relation to God, or to man, before whom also we are said to be justified, but in a different, yea, opposite respect: whereof we shall have occasion to speak hereafter. Here we speak of justification in the first relation.  
Now this justification of a sinner, in the sight of God, whereof we speak, proceedeth from a judicial trial. In this sense it is used by the holy Ghost, Rom. 8. 33, 34. Who shall lay any thing to the charge of Gods elect? It is God that justifieth, who is he that condemneth? It is Christ that died, yea rather that is risen again, etc. This justification the Lord jesus doth oppose to condemnation, john 5. 24. wheres speaking of judgement, vers. 22. he inferreth: Verily, Verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. And like as jesus Christ was condemned by a 
Condemnation by way of opposition, implieth justification.  judicial proceeding, Pilate giving sentence, though according to such evidence as was most untrue in itself: so all those, for whom Christ was thus judicially condemned, shall be judicially justified and acquitted. But this will appear more clearly in setting down the formal cause of our justification.  
To speak to the capacity of the simple, By formal cause, is meant that, which gives a being to justification; as forma dat esse: the form of a thing gives being unto it. That therefore which makes a man perfectly just, is called the formal cause of his justification. Now the Pontificians would hence conclude, That inherent qualities must be the formal cause of justification; alleging the authority of Philosophers, who say, That the formal cause is the thing or quality which is in the subject, as the soul of man is in the body. And therefore they exclude the righteousness of Christ, whereby he is formally just, from being the formal cause of our justification, because (say they) Christ's righteousness is in himself, not in us. But no marvel, if these Pontificians do wrest the Maxims of Philosophers from their native sense, when they dare so familiarly force the Scriptures themselves. The Philosophers speak of a physical formality; but the holy Scriptures speak of the justification of a sinner in the sight of God, the form whereof is relative, and not physically inherent in us. But be it so, that the formal cause must always be in the subject, to which it gives a being; the formal cause then of justification must be inherent. Wherein must it be inherent? In us? No, but in justification, which is the subject of this inherent formal cause. For if inherent grace be the formal cause of justification, then by way of relation, justification is the subject of inherent grace: For we speak here of the formal cause of justification, not of the formal cause of man, as if he were the subject, wherein justification is a quality inherent.  
But to answer their mis-applyed philosophical divinity: The form of a thing is not always a quality inherent, as in the subject where it is; but sometimes it is only adherent and extrinsical, by way of relation. As, that I am the son of such a man, the formal cause hereof is not inherent in me; but it is originally and relatively from my father that begat me, giving a being to my sonship, respectively to him. So a man set at liberty by the favour and means of another, the very form of his freedom was the others act in freeing of him, not inhering in him that is freed, but rather adhering unto him. Yea the Pontificians themselves confess, and Vega for one, that the formal cause of man's redemption, is a thing extrinsical, to wit, the oblation of Christ on the Cross; and that the free favour of God, for the merit of Christ, is the formal cause of remission of sins. If therefore the form of our redemption and remission of sins, is not within us, but without us; why not as well the form of our justification, the cause whereof is Christ's redemption, and the effect of it remission of sins? In a word, it is not with a form, as with an accident: the being of an accident, is the in-being of it. Not so of a form, where being, or modus essendi, consists not necessarily in the inhering in the subject, 
Templer. Metaph. lib. ●. cap. ●▪ probl. 9  whose formal cause it is: but it may as well be extrinsical, by conferring a virtue and power, whereby the Causatum receiveth the formality of its being.  
But to leave Philosophy, and return to Divinity; it is yet in question; whether the matter of this justification be within us, or rather without us. The Romane-Catholicke faith teacheth that it is within us; but the Catholic faith concludeth, that the formal cause of our justification is without us, not within us. This is that Catholic doctrine which the Scriptures teach, when they ascribe our justification to faith, apprehending that which is without us: where, by apprehending, is not meant a bare understanding or knowing, as Soto in the name of his Romane-Catholickes would 
Soto de nat. & great. lib. 2. cap. 5. in fine.  have it; but it is also a laying hold upon, and applying of the thing believed. We have showed afore, how the Pontificians take the word Imputation; namely, for a participation of Christ's righteousness, so far forth, as thereby some other righteousness being merited, is infused into us, and inherent in us. But the true Catholics hold otherwise, that imputation is of a thing without us, being apprehended and applied by faith. So that the thing imputed, is that, which is by faith apprehended: As it is said of Abraham, that he believed God, and his faith was imputed to him for righteousness, Rom. 4. 3. Now the object of Abraham's faith was God; yea God promising: in regard of which object, Abraham's faith is imputed to him for righteousness. Not the act of Abraham's faith, being but an instrument; but the object of it is imputed: As we may say, we are justified by the act of faith, relatively to the object, Christ, not for the act of it. Abraham believed God, and his faith was imputed to him for righteousness. But how? is this sufficient to justify a man, to believe God, or the promise of God, that it should be said to be imputed to man for righteousness? I answer, To believe God's promise, is to have an eye of faith upon Christ, who is the substance of all God's promises, and in whom all the promises of God are Yea and Amen, 2. Cor. 1. 20. So that God in Christ is the object of faith, imputed to the believer for righteousness.  
But here an objection crosseth my way, cast in by the adversary 
Object.  of the truth, Vega; who saith: Dixi, etc. I said that 
Vega de iustif. quaest. 1.  this faith of the Mediator is that, to which for the most part, and chiefly the Scriptures, do attribute our justification: yet we believe also (saith he) that faith taken generally, as it relieth upon divine truth, may also justify a man. Nor are we in that error, wherein some are, to think, that the only faith of justification promised, or of salvation in Christ, doth justify us, or is imputed unto us for righteousness: For (saith he) Noah's faith of the future deluge, as Paul witnesseth, was imputed to him for righteousness: and he was appointed the heir of righteousness, which is by faith, in that he believed 
Heb. 11.  God foretelling the flood, and, a hundred years before it came, began to build the Ark for the safety of his house. And to Abraham also, as the history of Genesis plainly teacheth, it was imputed for righteousness, because he believed that his posterity should be multiplied as the stars of heaven. So that hence he concludes, that not only to faith in God's promises in Christ, is righteousness imputed; but to faith in general believing God's truth, such as is not in the compass of God's promises in Christ: but either speculative precepts, or moral doctrines, or other Prophetical predictions, or historical relations. So that by the Pontifician doctrine, other faith besides that in God's promises in Christ, may be imputed to a man for righteousness: As Noah's faith in building the Ark against the flood, and Abraham's faith in believing Gods promise concerning the multiplication of his seed.  
I answer; that no faith is, or can be imputed to a man for righteousness, but that which hath respect unto Christ, and the promises of God in him. But Noah's faith in preparing the Ark, to save himself and his family from the flood, was imputed to him for righteousness. True, this confirmeth the Catholic doctrine of the imputation of faith, as it looks upon Christ: for what was the Ark but a Sacramental type of Christ? as Augustine saith; Christus figuratus est in No, & 
Aug. expos. in job. 11. tract. 9  in illa Arca orbis terrarum: Quare enim in Arca inclusa sunt omnia animaliae, nisi ut significarentur omnes gentes? Christ is figured in No, and in that Ark of the whole world: for why in that Ark were included all creatures, but that all Nations should be signified by them? And there he applies that promise to Abraham, Gen. 22. 18. In thy seed, shall all the Nations of the earth be blessed. And for Abraham's faith in God's promise, what seed of Abraham was this, in whom all the Nations of the earth should be blessed? Was it not Christ? Yes Christ; so saith Augustine in the forenamed place: Christus in ea prophetia occultus erat, in quo benedicuntur omnes gentes: Christ (saith he) was hid in that prophecy, in whom all the Nations are blessed. But the Apostle, or rather the holy Ghost by the Apostle, is the best interpreter of that prophecy, Gal. 3. 16. Now to Abraham and his seed were the promises made. He saith not, and to seeds, as of many; but as of one: And to thy seed, which is Christ. And this was that promise of God, which Abraham believing, his faith was counted to him for righteousness: as it is there in the sixth verse, even as Abraham believed God, and it was accounted to him for righteousness. Therefore Vega's divinity hath very much failed him in propounding these two examples of Noah, and Abraham, to prove the justification of his general Faith: whereas we plainly see, both these patriarchs faith had special and principal reference and respect to Christ jesus: And therefore their faith was reckoned to them for righteousness. For the other examples, which Vega there addeth in general out of the eleventh to the Hebrews, they are all of the same nature, and all confirm this infallible and undeniable truth, That the promises of God in Christ, and Christ alone, with all his righteousness, is the object of that Faith, which is reckoned to Abraham, to Noah, and to every believer for righteousness.  
Here then comes in the true formal cause of our justification, namely Christ himself, with all his righteousness; which being apprehended by faith, it is imputed unto us for righteousness. This is it that gives a true being to justification. justification therefore consists in the imputation of Christ and his righteousness, comprehending also all the promises of God in him, apprehended by faith. Now concerning this Catholic doctrine of imputation of Christ's righteousness by faith, the Scriptures are very pregnant in the proof of it. This Gospel hath testimony before the Law, in the Law, and in the Prophets, and is confirmed by Christ and his Apostles. Before the Law, to omit other examples, we have two famous ones; that of Noah, and Abraham, of whom we spoke even now, who are laid down for exemplary patterns, yea, and lively types to all believers: Noah before the flood, and Abraham after the flood, and before the Law: which St. Paul doth especially note, to put a difference between faith and the works of the Law in the point of justification. In the Law also we have two principal types, lively shadowing this doctrine of imputation. The first we find in Leviticus 1. 4. And he shall put his hand upon the head of his burnt-offering, and it shall be accepted for him to make atonement for him. The burnt offering was a figure of Christ, sacrificed for us upon the cross: the man that brings this burnt-offering is a type of every true believer, and the hand which he putteth on the head of the sacrifice, is faith, laying hold on Christ, and as it were owning him for our proper sacrifice, which God accepteth to be an atonement for us, a sacrifice of a sweet savour unto the Lord. The Apostle applies this sacrifice, with the fruits of it, to Christ, Rom. 5. 11. We rejoice in God through our Lord jesus Christ, by whom we have received the atonement. Also Ephes. 5. 2. Walk in love, as Christ also hath loved us, and given himself for us, an offering and a sacrifice to God of a sweet smelling savour. Christ is then this burnt-offering, our atonement with God, and an offering of a sweet savour unto the Lord. Now the instrument or hand, whereby Christ is apprehended, and applied to every true Believer, is Faith. It was the hand of Faith, which the diseased woman in the Gospel, touched Christ her Saviour with, 
Luke 8. 46.  and fetched virtue out of him; To whom the Lord said, Daughter, be of good comfort, thy faith hath made thee whole, go in peace. This the Apostle doth also lively set out, Rom. 3. 25. Whom God hath set forth (to wit jesus Christ) to be a propitiation through faith in his blood, to declare his righteousness for the Remission of sins that are past, through the forbearance of God, to declare at this time his righteousness, that he might be just, and a justifier of him that believeth in jesus. How fully doth the Apostle parallel and compare this truth with that type!  
A second type of our righteousness or justification, by imputation of Christ unto the believer in the time of the Law, is set down, Num. 21. 8. 9 The Lord said unto Moses, make thee a fiery serpent, and set it upon a pole, and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live: and Moses did so, and the serpent-bitten-man looked, and lived. The brazen Serpent was a type of Christ; the serpent-bitten-man is every sinner, whom that old serpent hath already stung with sin, as he did our first Parents. The looking on the brazen serpent, so lifted up upon a pole, is the faith of the believer, beholding Christ lifted up upon his Crosse. This Christ jesus himself applieth, joh. 3. 14. 15. As Moses lifted up the Serpent in the wilderness, even so must the son of man be lifted up; that whosoever believeth in him, should not perish, but have eternal life. A most sweet collation of the truth with the type: showing, that as faith is the hand of the soul, laying hold upon the bloody sacrifice of Christ, for our atonement with God; so faith is also the eye of the soul, so to look upon Christ crucified, as to be thereby cured of all the deadly wounds of sin, and so to live eternally.  
The Prophets also are full of testimonies to confirm this doctrine of justification, by imputation, Esa 53. 4. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted (as if he had been a malefactor:) But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes are we healed. All we like sheep have gone astray, we have turned every one to his own way: and the Lord hath laid on him the iniquity of us all. And vers. 8. he was cut off out of the land of the living, for the transgression of my people was he stricken. Though he had done no violence, neither was any deceit in his mouth: yet it pleased the Lord to bruise him, he hath put him to grief: when thou shalt make his soul an offering for sins, he shall see his seed, etc. Here we see most lively set down a mutual imputation of our iniquities unto Christ, and of his merits unto us. And then the Prophet, vers. 11. showeth by what mean, or instrument this righteousness of Christ's obedience, is imputed to us: By his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 
* Cognition ●ui.  By his knowledge, or by the knowledge of himself, that is, by faith in him, knowing and acknowledging, seeing and beholding him with the eye of faith, to be that Lamb of God before the shearer, taking away our sins; for he hath borne our iniquities. The Prophet jeremy also doth set this down most sweetly, by a reciprocal or mutual relation between Christ and his Church, calling Christ and his Church by one and the same name; and such a name, as implieth the imputation of his righteousness unto us: For jer. 23. 6. Christ the righteous branch, and the just King, by whom judah shall be saved, and Israel shall dwell safely (to wit, the whole Israel of God, as Rom. 11. 26. elect jews and Gentiles) this is his name, whereby he shall be called, The Lord our righteousness. And, ●er. 33. 16. speaking of the salvation of the same judah and jerusalem, he saith: And this is the name wherewith she shall be called, The Lord our righteousness. O what a glorious name is this for us to be called, The LORD Our Righteousness! What tongues of men or Angels, can with greater eloquence express that sweet communion, that is between Christ and his Church, wherein the Church and every believer is so invested in the righteousness of Christ, as to be called the Lord our righteousness? Indeed the vulgar latin hath much dimmed and diminished the life of those places in jeremy, translating in stead of Dominus iustitia nostra; Dominus iustus noster: as much to say, as our righteous Lord: yet the interlineary Gloss upon it, saith; Qui factus est nobis sapientia à Deo, & iustitia: who is made unto us of God, wisdom and righteousness: the same in effect, that Christ is the Lord our righteousness. Thus are we, judah, saved by the Lord our righteousness; and by grace are we saved through faith, Ephes. 2. 30.  
The new Testament makes up the testimony of the Law and Prophets fully, 1. Cor. 1. 30. Of him are ye in Christ jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. Thus Christ is wholly ours by imputation. This the same Apostle doth excellently demonstrate and conclude, 2. Cor. 5. 21. wheres having spoken of our 
2. Cor. 5. 21.  reconciliation with God by jesus Christ, which reconciliation standeth in the not imputing of our sins unto us, vers. 19 he adds the reason, vers. 21. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. Now how are we made the righteousness of God in Christ? by any inherent righteousness in us, although derived from the merit of Christ's righteousness imputed, in the Popish sense? Surely we are no otherwise made the righteousness of God in Christ, than as Christ was made sin for us. How is that? Was Christ made sin for us, by having our sins inherent in him, or infused into him? God forbid: for he knew no sin. But if sin had been inherent in him, or infused into him, he had known sin; yet he was made sin for us: that is, by the imputation of our sin. Note here also, Christ is not said here simply to be sin for us, but to be Made sin for us; and that we simply are not, but are made the righteousness of God in him: implying a passiveness in both, both of Christ made sin, and of us made righteousness; made, that is, not of or in ourselves, but extrinsically, from without, from another. As therefore our sin being imputed to Christ, made him become sin for us; even so are we made the righteousness of God in him: that is, by the imputation of his righteousness; which righteousness of Christ imputed to us, is no more inherent in us to our justification, than our sin imputed to Christ was inherent in him to his condemnation. Whereupon St. Augustine saith, Ipse peccatum, ut nos iustitia: 
Aug. Enchirid. cap. 41.  nec nostra, sed Dei sumus: nec in nobis, sed in ipso: sicut ipse peccatum, non suum sed nostrum: nec in se, sed in nobis constitutum: He was made sin, that we might be made righteousness▪ not our own righteousness, but the righteousness of God: nor in us, but in him: even as he uva made sin, not his own, but ours; not in himself, but in us. And Bernard excellently to this 
Bern. epist. 190. ad Innocent.  purpose: Homo qui debuit, homo qui soluit. Nam si unus pro omnibus mortuus est, ergo omnes mortui sunt, ut videlicet satisfactio unius omnibus imputetur, sicut omnium peccata unus ille portavit: It was man that owed the debt, and man that paid it: For if one died for all, therefore are all dead, that the satisfaction of one might be imputed to all, as he alone bore the sine of all. We are then made the righteousness of God in Christ, as Christ was made sin for us. But Christ was made sin for us, by the imputation of our sins unto him, not by infusion of them into him. Therefore we are justified, or made the righteousness of God in Christ, by the imputation of Christ's righteousness unto us; not by inherency, or infusion of righteousness into us. This is such an unmoveable Rock of truth, as the gates of Hell can never prevail against it. Here all Popish arguments are put to silence: no Romish sophistry, or schoole-subtilty can invent any probability, or seeming-reason, to oppose this clear and invincible truth. But perhaps they will find some gloss upon this scripture, that shall make another sense of it. Indeed they want not their glosses. But mala glossa, quae corrumpit Textum: It is an ill gloss that corrupts the Text. Indeed the ordinary gloss upon these words, He was made sin for us, understands by sin either the sacrifice of sin, according to the Hebrew phrase in the old Testament, as Host 4. 8. or else the similitude of sinful flesh, as Rom. 8. 3. So the gloss is uncertain, it pitcheth upon no one sense. But the Scripture hath one prime and proper sense. Now that the Apostle should not simply mean by sin, the sacrifice of sin, as being an obscure Hebrew phrase; is more than probable, because he writes this Epistle not to the Hebrews, to whom writing, his Epistle is full of Legal types, and terms, a language which they well understood; but to the Romans, who were not acquainted with the Law-terms. But the main reason why the Apostle cannot mean here by sin barely the sacrifice of sin, is in regard of the Antithesis or relative opposition here between sin and righteousness. For sin and righteousness stand here as terms opposite one to the other: look therefore how righteousness is here understood, namely properly, as opposite to sin: So sin is to be understood properly, as opposite to righteousness. Christ then was so made sin for us, as we are made the righteousness of God in him: and we are so made the righteousness of God in him, as he was made sin for us. Again, Christ who knew no sin, was made sin for us: So are we made the righteousness of God in him, even we, who knew no righteousness, that is, who had no righteousness of our own; but, as the Apostle elegantly saith, were, 
Rome 6. 20  while in the state of sin, free from righteousness. Christ therefore was so made sin for us, as that he was reputed, yea and judged as a sinner: as Esay saith, He was numbered with the 
Esay 53▪  transgressors, and he bore the sin of many. Now that Christ is said to be made sin in the abstract, and we to be made righteousness in the abstract, not righteous in the concrete, as Logicians 
Lyra upon this place.  speak: Lyra saith, Ideo in abstracto dicitur iustitia Dei, ut efficeremur perfectè iusti: we are said to be made the righteousness of God in him in the abstract, that is perfectly just. And that is, we are made just, but relatively in respect to Christ; as he was made sin, but relatively in respect of us, we are made the righteousness of God in him: as he was made sin for us, and in us, to wit in ourperson, as we have said. So he is called, The Lord our righteousness.  
Yet true it is, that Christ might be said to be made sin, to wit, the sacrifice for sin, though not so properly in this place. But if Papists will wrangle and wring out this sense from this place, because the Gloss saith so, let them remember, that as Lyra's Gloss saith, As we are made perfectly just by Christ: so was he made a perfect sacrifice for us, to free us both à culpa & poena, from the fault and the penalty: and not a lame sacrifice, or imperfect, to free us only à culpa, but not à poena, as Papists say, reserving the punishment for their purgatory. But of this hereafter. Howsoever, if they will needs take sin there, for the sacrifice for sin: yet Christ was so the sacrifice for sin, as must necessarily imply the imputation of our sins upon his person. But enough of this place: which one place is enough to prove the formal cause of our justification to be the righteousness of Christ imputed unto us.  
It followeth therefore that the formal cause of our justification, that which makes us truly just in the sight of God, yea before God's judgement seat, is the righteousness of Christ imputed to us; and that no otherwise, than our sins were imputed to him, whereby he was made a malefactor, not by having our sins in him, but upon him: He bore our sins upon him, saith Peter. So Esay; He bore the sins of 
1 Pet. 2. 24.  many, and was numbered with the transgressors. He is the 
Esay 53. 12.  truth of the type of those two goats, Levit. 16. the one slain, the other let go: figuring the humanity the slain Goat, and the divinity of Christ, the escape Goat: or the slain Goat, the death of Christ; and the scape Goat his resurrection: For he died for our sins, and rose again for our justification; which his rising again from the dead, is lively shadowed in the escape Goat, on which Aaron put both his hands, & confessed over him all the iniquities of the children of Israel, putting them upon the head of the Goat, & sending him away by the hand of a fit man into the wilderness, where those sins should never be seen more, vers. 21. He was that joshua, the high Priest, our jesus, or jehoshua and high 
Zach. 3. 3.  Priest; who offering himself upon the Cross, was clothed in filthy garments, even with the menstruous cloth of our sins imputed unto him, or imposed upon him: As chrysostom 
Chrys. ex varii● in Mat. locis. hom. 6. Esa. 61. 10. Glos. ordin.  applies that place to Christ; that we might be clad in the glorious robes of his righteousness put upon us: As the ordinary Gloss upon this place saith excellently: jesus est indutus sordidis vestibus; quia qui peccatum non fecit, pro nobis peccatum factus est. Sed haec sordida vestis est ei ab●ata, cum nostrae delevit peccata: ut quia ille sordidis indutus est vestibus, nos resurgentes in eo, semper candida habeamus vestimenta; jesus hath filthy raiment put upon him, because he that did no sin was made sin for us. But this filthy raiment was taken from him, when he had canceled our sins: that because he was attired in filthy raiment, we rising again in him, may always have white garments upon us. That we, as jacob, being clad in the sweet smelling robes of our elder brother Christ, might be accounted as a field, which the Lord hath blessed; and so receive the blessing of the birthright in our elder brother's name. As the type is very pregnant to this purpose: whereupon Ambrose saith thus; jacob primogeniturae 
Ambros. lib. 2. de jacob & vita beata.  benedictionem obtinuit, veste fratris maioris natu indutus: sic vestis Christi optimum odorem spirat, etc. jacob clothed in the garment of his elder brother, obtained the blessing of the birthright: so the garment of Christ doth yield a fragrant smell, etc. And again; Quod Isaac odorem vestium olfecit, fortasse illud est, quia non operibus iustificamur, sed fide; quoniam carnalis infirmitas operibus impedimento est: sed fidei claritas factorum obumbrat errorem, quae meretur veniam delictorum: That Isaac smelled the odour of the garments, haply it is to signify, that we are not justified by works, but by faith: because carnal infirmity is an impediment to works; but the glory of faith doth shadow the error of our works, and procureth pardon of our sins. The convert Prodigal had the fat Calf slain for him, and the best robe put upon him. Every sinner is this Prodigal; yea, that believing repenting thief hanging upon the Cross, as Saint Augustine compares them together. jesus Christ is the fat Calf killed for us; his righteousness is that best robe put upon us. So St. Augustine applieth it: Proferat hic pater stolam illam primam, induat filium 
Aug. de temp. ●●rb. serm. c. 7.  immortalitate, quem secum videt in cruse pendentem: mactet vitulum saginatum, hominem illum susceptum, etiam pro latronibus crucifixum: Let the father bring forth that best robe, let him cloth his son with immortality, whom he seeth crucified with Christ: let him kill the fat Calf, that man, taken and crucified even for thieves. And the ordinary Gloss saith: Adducite vitulam, id est, praedicate Christum, & mortem eius insinuate: Bring forth the fat Calf, that is, preach Christ, and put men in mind of his death. Nor is that an obscure type of Christ clothing us with his righteousness, which we find, Gen. 3. 21. where the Lord God doth make coats of skins, and therewith clotheth the man and the woman. No doubt of skins of beasts sacrificed; types of Christ. The Scripture itself leads us to this construction, so often mentioning the putting on of Christ: as Gal. 3. 26. 27. Being by faith in jesus Christ made the children of God; and such, (saith the Apostle) have put on Christ. Now what is it to put on Christ, but to make him wholly ours? As the king of Babel is said to put on Egypt, as a garment, in token that it was become wholly his, jer. 43. 12. Christ standing before Pilate to be judged, as he took the purity of our nature in his conception; so now he put on the impurity of our guilty persons in his condemnation.  
And by the way, behold here a great mystery: The son of God, not only in our innocent nature by assumption; but in our guilty persons by imputation, stands before Pilate the judge, to be sentenced by him. Why? what if Christ had been killed by any of the sundry attempts of the malicious jews, made upon his person; as by casting him headlong down the steep Rock, as once they made sure account of 
Luke 4. 29.  him, when they had him in the midst of them: yea & had laid hands on him, leading him to the brow of the hill? No; it was not possible, in regard of the purpose of God's wisdom 
O admirable concourse of God's wisdom and justice.  and justice, destinating his son to such a death, as he must dye, as Luke 24. 26. that Christ could be so put to death, by all the power and malice of hell itself. For God's wisdom so disposed, that the death of his son should be such, as might be most effectual to satisfy and appease his father's wrath, and give a believer sure confidence in the day of judgement, as St. john speaks, 1. joh. 2. 28. Otherwise, if it had been so, that Christ had been killed in any such tumultuous manner, or in hugger mugger, & not by a legal & judicial proceeding against him, how had his death secured us from the terror of God's Tribunal? Christ must dye; but he must first be sentenced and judged to dye by a lawful judge: And such was Pilate. For howsoever Pilate was a man, and so subject to be led away with passion and affection, which as a bribe doth blind the eyes even of the wise, and perverteth the ways of judgement; yet a lawful judge he was, deputed and appointed for that Province by Caesar: yea, by a greater than Caesar, even by God himself; for every earthly judge sustains the person of God himself, who is the judge of all the world: Therefore jehoshaphat, in his charge to the judges 
2. Chron▪ 19 6.  whom he sent, said; Take heed what you do: for ye judge not for man, but for the Lord, who is with you in the judgement. And such is the judgement and sentence, which proceedeth from the mouth of an earthly judge, as that it is to be taken & received as the judgement and sentence of God himself. As the wise man speaks from the mouth of the holy Ghost; Many seek the Ruler's favour: but every man's judgement cometh 
Prou. 28. 27.  from the Lord. Every man's judgement? Yes, every man's judgement. Nay more (which is also there employed) every judgement whatsoever it be, true or false, right or wrong, it proceedeth (shall I say, from the Lord? Yes:) from the Lord. Every man's judgement cometh from the Lord: And yet many men complain that their cause is unjustly censured & sentenced by the judge. But God is just, & shall not he, the judge of all the world, do right? doubtless he is most just, and even that judgement which seemeth to us most unjust, coming from an earthly judge: yet the same judgement coming from God, is most just. We will use no other instance, but that judgement of Pilate, passed upon the Lord jesus Christ. jesus Christ the innocent Lamb of God, stands arraigned at the bar of pilate's judgement-seat: many accusations are brought against him, but without any proof at all. And the judge must go secundum allegata & probata, according to the allegations and proofs, or else aequum licet statuerit, haud aequus fuit: though he gives a just 
Sen●c. in Medea  sentence, yet himself is unjust. Well, the jews with much vehemency of mortal malice, accusing Christ before Pilate, 
Matth. 27. 18.  but all without proof: Pilate knowing that of envy the jews had delivered him to him to be condemned, acquits 
Matth. 27. 24.  Christ as an innocent person, and that solemnly before them all. But the jews at length prevailing with their wicked importunities, Pilate contraprobata, passeth and pronounceth the sentence of condemnation upon Christ, that he should dye. A most unjust and wicked sentence, if we consider the person of the judge, Pilate, a man swayed by humane affections (and especially fear of men, the bane of many a good cause) who against his own conscience, pronounced Christ guilty, and worthy of death, whom he knew for no other, but a most innocent person. But now, take me this judgement as proceeding from the tribunal of God, and we shall see it to be most just; for in, or with Pilate, God sits upon the Tribunal to judge his own Son. But God and Pilate pass the same sentence with a most different respect upon Christ. For Christ here sustains a twofold person: his own, which only Pilate looked upon, not knowing any other; and so pilate's sentence of death was most unjust: but Christ bore another person upon him, to wit, our sinful person, which God looking upon, and finding him now in our stead, a guilty person by the imputation of our sins, being our surety; he passeth the same sentence of death upon him, that Pilate did, and yet God's sentence is most just. Yea, but God the judge must go also, Secundum allegata & probata, according to due allegations & true proofs: for, shall not the judge of all the world do right? But all the allegations and accusations brought against Christ, wanted proof, yea they were most false. True. But consider Christ now as he stood in our person: so all the allegations & accusations brought against him were most true. In which respect, Christ at the hearing of them was silent, as guilty persons who have nothing to answer for themselves; as he that wanted his wedding garment, was speechless: because Christ knew that he stood there in our person. Against whom, what accusation of sin can be produced, but may easily be proved? Christ was accused of two main impieties, against God, and against the King, and the People; as a perverter, and traitor. All this wastrue; for sustaining our person, standing as our surety, and undertaking to discharge all our debts, what debt was so great, what sin so grievous, that he now stood not charged withal, and was not as culpable of? This made him to be numbered among transgressors, not common offenders, but transgressors, among criminal, yea capital malefactors; and for this very reason, even Barrabas, a seditious murderer is preferred before him. If Christ had not thus stood in our stead, been judged and condemned in our persons, he had never saved the Thief upon the Crosse. And therefore as St. Ambrose saith, Nemo est qui possit excludi, 
Ambros. in Psal▪ 39 tom. 4.  quando receptus est Latro: There is none that can be shut out, when the Thief is let in. And standing in our stead, if he had not been formally and legally judged, and so condemned, we should never have been able to have stood before God's judgement-seat. But now Christ being cast and condemned by a lawful judge, ordained and appointed of God; so that this judgement was not man's judgement, but Gods; this gives a supersedeas, and a quietus est, to all true believers, and penitent sinners, that they shall most assuredly stand innocent and righteous before God's iudgement-seat, seeing their sins are already absolutely judged and condemned. For, as Christ was legally condemned in our person: so shall we be before God's Tribunal acquitted and absolved, as just and righteous in his person. For, Who shall now lay any thing to the charge of Gods chosen? It is God that justifieth, who shall condemn? It is Christ that is dead. O singular unspeakable comfort to all true believers! The debt is discharged, and we are free. Christ is judged, and we acquitted; he is condemned, and we absolved; his chastisement is our peace; his stripes our healing. 
Esay 53. 9  So that now being justified by his blood, we shall be saved from wrath through him. Now we may which comfort 
Rom. 5. 9  and confidence, wait for the Son of God from heaven, whom God raised from the dead, even jesus, which hath delivered us from the 
1 Thes. 1. 10.  wrath to come, as saith the Apostle. And all this, for that Christ in his own person innocent, but in ours guilty, was judged and condemned, even by Gods own judgement, though by the mouth of a mortal man, yea an unjust, though a lawful judge. It is not therefore for nothing, that in our Creed we say, He suffered under Pontius Pilate. O happy suffering under Pontius Pilate! But why under Pontius Pilate? How comes Pontius Pilate in our Christian Creed? Surely not for any honour due to his name, or to his person: but in memory of his office and calling, as he was a judge, who passed sentence on the Lord jesus Christ. This very article, wherein Pontius Pilate is mentioned, is a strong argument to persuade me, that those who compiled this Creed, called the Apostles Creed, did it by the special instinct of the holy Ghost, And in this very Article doth this Creed exceed all other Creeds, sith it, of all the rest, expresseth the manner of Christ's condemnation; which being done by Pontius Pilate the judge, is the very life and soul of our justification. I have dwelled the longer upon this point, as being a mystery of rare and singular use to the Church of God. I confess I have looked into sundry Catechists and Expositors upon the Creed, but I have not had the hap to meet with any to lead me thus to consider of this point of Christ's suffering under Pontius Pilate as a lawful judge: which seemeth to my poor judgement, to be as a secure road and safe harbour, for all heavenly Merchants to anchor in: Although it be easy at the first sight, to take it rather as a history, than as a mystery.  
Much less may we wonder at Popish writers, who in their devoutest meditations set forth upon the passion of Christ (as Guiuara's mysteries of mount Caluary, and such like) do express more womanish passions and affections in condoling Christ's sufferings (like those daughters of jerusalem, whose natural tears Christ reproved in weeping for him, and would have them turned into spiritual tears, in weeping for themselves) than any masculine discretion in discerning the true cause & end of Christ's sufferings, as that he was thus judicially condemned in our persons, that so we might stand guiltless before God's judgement seat. A mystery altogether unknown to Pontifician spirits: as the Gospel is hid to them that are lost; in whom the god of this world hath blinded the eyes of them that believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them, 2. Cor. 4. 4. Of this sort also is that viperous brood of the Socinians, who oppugning the doctrine of Christ's satisfaction in our persons, are easily confuted and confounded by this very article of the Creed: whose madness is sufficiently discovered by Lubbertus, Ludovicus Lucius, and others; so that they need none other confutation: their arguments being but mere argutiae, no less futile, than seemingly subtle; which as the hissings of the serpent, are to be hissed and whipped out of Christ's school.  
Now the imputation of Christ's obedience unto us to our 
Imputation negative and affirmative.  justification, is partly negative, and partly affirmative. Negative in the not imputing of sin unto us; whereof the Psalmist, and from him the Apostle, speaketh: Blessed are they 
Psal. 32. 1. 2. Rom. 4. 7. 8.  whose iniquities are forgiven, and whose sins are covered: blessed is the man to whom the Lord will not impute sin. The reason of this not imputing our sins to us, is because they were imputed to Christ, he being judged and condemned for them: As Gal. 3. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us. In this respect the Apostle makes a challenge in the behalf of all Gods chosen: Who shall condemn them? who shall lay any thing to their charge? For if our sins be imputed to Christ, and he bore them upon him, and discharged our debt; than it cannot possibly be, that they should be imputed to us also, who believe in him. Also this ' not imputing our sins, includes in it an affirmative imputation, to wit, of the passive obedience of Christ unto us: he suffering for us, whatsoever we should have suffered; yea, even eternal death itself, for as much as the Eternal suffered the nature of that death, though he only tasted of it, as the Apostle saith, Heb. 2. 9 yet he so tasted it, as that at once, as it were at one morsel, he wholly devoured it, and swallowed it up in victory: as 1. Cor. 17. 54.  
Secondly, Imputation affirmative, is the imputing of Christ's active obedience and righteousness unto us; wherein, as in most rich robes, we stand most gloriously arrayed in the presence of God. For as the Prophet saith; To us a child is borne, 
Esa. 9 6. Christ's both active and passive obedience imputed to us. Esa. 26. 12. Phil. 2. 7.  to us a son is given, etc. so that Christ is ours, as well in his birth and life, as in his death. And Esay saith again, O Lord, thou wilt ordain peace for us: for thou also hast wrought all our works for us, or in us. This the Apostle also declareth; Christ made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: he humbled himself, and became obedient unto the death. Note, the Apostle speaks there of the whole and entire humiliation and obedience of Christ, continued throughout his whole life, even unto the death, the death of the Crosse. Yea Christ's obedience to the death was an active obedience; for, Passus est, quia voluit: the Apostle applies that of the 40. Psalms, Heb. 10 9 for Christ suffered willingly; to show, that in his very suffering, his obedience was active. Now for whom did Christ become a servant, become obedient, but for us, men, who by disobedience had made ourselves servants, who were by creation Lords of the world? So the Lord himself saith: For even the Son of man came not to be ministered unto, but 
Mar. 10. 45.  to minister, and to give his life a ransom for many. And again, I am among you as one that serveth. Now for whom was Christ, 
Luke 17. 19  in the condition of his life, a servant? For himself? Not for himself, but for us; as himself saith: For their sakes I sanctify 
joh. 17. 19  myself, that they also might be sanctified through the truth, joh. 17. 19 So that the active obedience of Christ in his life, his holiness, as of a servant, is also imputed to us: For how 
joh. 17. 19  was he a servant in our person, but that he might free us from the condition of servants? That as the passive obedience of Christ in his death removed away from us the rags of our sins, the badge and band of our servitude: So Christ's active obedience in his life hath put upon us the most glorious liberty of our enfranchisement and freedom; his death hath cleansed us, & his life hath clothed us. These two therefore are in no sort to be divided; unless we would be content to have our deliverance from hell, separated from our inheritance in heaven, and still to be subject to the punishment of loss, though free from the punishment of sense; like those infants, who dying unbaptized, the Pontificians have devised to put them in a certain Limbus, or Hell, wherein they must suffer, though not the punishment of sense, yet the punishment of loss, as they say. But as this is a mere fiction and fable; so is that other: it being as impossible for a man, ●uer to come to possess the Kingdom of Heaven, without the imputation of Christ's active obedience and righteousness, as without his passion imputed, ever to escape hell fire So that Christ cannot be divided; we must have him whole, or none. For it was necessary, that the active righteousness of Christ, should both go before, and accompany his passive obedience; seeing, without the active, the passive should have been altogether unprofitable: therefore they are joined together, Phil. 2. 7 8. that so his passive, might seal unto us his active, and his active, sanctify unto us his passive▪ Nay, was not his passive obedience also active, by a voluntary offering up of himself? Was he not obedient unto the death? Saith not Christ himself, joh. 10. 15. I lay down my life for my sheep, and vers. 17. Therefore doth my father love me, because I lay down my life, that I might take it again: and vers. 18. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. Christ's passive obedience therefore being itself also active, how can these two possibly be separated and divorced one from the other? That as the passive obedience of Christ hath freed us from sin, hell, death, and condemnation; so the active obedience of his life, might restore us unto, & possess us in the perfect state of righteousness, life, salvation, and the Kingdom of heaven. Yea, these two are so unseparable, as that the confluence of all the sweet streams of Christ's active obedience in his life, have a most sweet and comfortable influence, into the bitter sea of his passive obedience in his death; making it to be a most perfect and entire sacrifice, the holiness of Christ's life sanctifying his death, and showing him to be that Lamb of God, without spot or blemish. So that we cannot be partakers of Christ's passive obedience, without his active; lest he prove unto us a lame and imperfect sacrifice. And therefore, the Apostle doth enfold the affirmative imputation in the negative: saying, Even as David also described the blessedness of the 
Rome▪ 4. 6.  man, unto whom God imputeth righteousness without works: saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Here is imputation of righteousness without works, concurring with the not imputing of sins. For even the passive obedience of Christ, whereby our sins come not to be imputed, had in it the holiness and virtue of his active 
The righteousness of his life, was as a perfume to to make his passion a sweet-smelling sacrifice. Stella in Luc. cap. 4. ini●.  obedience throughout his whole life, having been obedient unto his death, that so the righteousness of his life also might be imputed unto us. Stella, upon Luke, saith; Omnes passiones Christi potius actionis nomine appellandae sunt, quam passiones. Christi martyrium, & crucis eius tormentum, nihil redemptioni nostrae prodessent, nisi actionem habuissent, quod est, velle flage●●ari, & velle crucifigi: All the passions or sufferings of Christ, are rather to be called actions than passions. The martyrdom of Christ, and the torment of his Cross, had availed nothing to our redemption, if they had not had action; which is, to be willing to be scourged, and willing to be crucified.  
He therefore that separates the active obedience of Christ in his life, from his passive in his death, is like the man in the Gospel, whom when the unclean spirit had clean left, returned, 
Luke 11. 24.  and finding him as an house swept, with whited walls, but void of the garnish of grace, he takes seven other spirits worse than himself, makes with them his reentry, and dwells there: so the last state of that man, is worse than the first. Such is he that seems to be cleansed from his sins, and all his uncleanness (like a new swept house) by acknowledging the righteousness of Christ's passive obedience in his death, imputed to him; but neglecting, yea rejecting the righteousness of Christ's active obedience in his life, as nothing pertaining to him in the point of justification: but as though he must have a selfe-garnish, as of a whited wall, inherent in him, whereby to claim the kingdom of heaven, he becometh seven times more unclean than he was before, O never let Christ's life and death be divided, his active obedience & his passive let ever go together; lest if we let go the one, we lose both. Therefore give me whole Christ, or none: both his death, that I may not dye for ever from him; and his life, that I may live for ever with him. The learned and godly Cardinal Contarenus, who lived in Luther's time, and writ sound of justification, saith well to this purpose: Omnis Christi iustitia attribuitur nobis, quicunque Christum induimus: The whole righteousness of Christ is attributed or imputed to us, as many as have put on Christ. For (to conclude this in a word) the redemption by Christ procureth two things unto us; deliverance from death, and the purchase of life. By his passive obedience he wrought the first, by his active the second: For properly the death of Christ was to free us from death; but the life of Christ to infeoff us in life. The condition of the first Adam's life was, Do this, and live: the second Adam hath done it, that we might live eternally; eternally, not as Adam had the promise, here on earth: but in heaven. Hence it is, that as jesus Christ descended into the state of death, to redeem us thence by his death: So he came down from heaven, that in the humility and obedience of his life on earth, he might exalt us thither: whither (else) not even Adam's best obedience could ever have brought him; much less ours. Which may answer to a question, that here may be fitly moved.  
Quest. Whether the obedience of the whole Law of God, wrought by Christ for us, is available as to redeem us from the punishment of sin, so to purchase unto us eternal life in heaven? The reason of the question, is, because not the Law, if it had been for ever perfectly fulfilled by Adam, had any promise of that eternal life, and immediate vision in heaven, but only of this life. Heaven is not within the Covenant of works.  
Answ. True it is, that the fulfilling of the Law in itself simply considered, hath no proportion with that endless life above. For the first Adam was of the earth earthly; and all his happiness promised upon the condition of keeping the Law, for aught is revealed or can be demonstrated, was terrestrial. But now forasmuch as the Law is fulfilled by Christ, this obedience reacheth to a higher reward (because there is a higher promise made) than that of the first Adam; Because Christ the second Adam is the Lord from heaven, the Eternal, whose Kingdom is not of this world, but of a better, a heavenly, whose house is not made with hands. So that his obedience to the Law in regard of his person, becomes a rich and inestimable purchase of that better Kingdom for us. For as is the heavenly, such are they that are heavenly, to wit, the generation of God in and by jesus Christ, 1 Cor. 15. 48. 49. 50. vide & john 3. 13. No man ascendeth up to heaven, but he etc.  
Thus have we proved out of the holy Scriptures, how the formal cause of justification, or that which gives a perfect being to our justification, making us perfectly just in the sight of God, is the imputation of Christ's righteousness unto us, and that even of his whole righteousness, active in his life, and passive in his death.  
And that the formal cause of our justification is not within us, but without us, not inherent, but by imputation, may easily appear from the main difference between the first Covenant and the second. The first Covenant was that which was made with Adam in Paradise: Do this, and live: the second that made with man after his fall, Believe, and live. So the first Covenant was of works, the second of faith, the first, of an inherent righteousness of our own: the second, of a righteousness without us; not our own simply, but by relation, namely made ours, to wit, Christ's righteousness, who of God is made unto us righteousness, called in Scriptures 
1 Cor 1. ●0. Rom. 10. 6.  the righteousness which is of faith. Not to observe and know this difference well, is the ready way to lead men into all error of this mystery of God. The Apostle doth notably set down this difference between the first and second Covenant, as terms infinitely opposite, and admitting of no reconciliation, Rom. 10. 3. when he saith, that the jews being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the unrighteousness of God. For Christ is the end of the Law for righteousness, to every one that believeth. For Moses describeth the righteousness which is of the Law, that the man which doth those things, shall live by them. But the righteousness which is of Faith, is to confess with thy mouth the Lord jesus, and to believe in thy heart, that God raised him from the dead, and thou shalt be saved. Also Rom. 11. 6. If it be by grace, it is no more of works; otherwise grace is no more grace: but if it be of works, than it is no more grace; otherwise work is no more work. Also Rom. 4. the Apostle setting down this same opposition between the Covenant of works and of faith, saith on this wise, v. 2. etc. If Abraham were justified by works, he hath whereof to glory, but not before God. For, what saith the Scripture? Abraham believed God, and it was counted to him for righteousness. Now to him that worketh, is the reward not reckoned of grace, but of debt: but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works: saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man, to whom the Lord will not impute sin. What clearer Testimonies? Yea, this did God himself teach us not obscurely by his own act, Gen. 3. For when Adam had forfeited the first Covenant, which was of works, made with him in Paradise before his fall, and after his fall had made with him another Covenant, to wit, of faith in Christ, the promised seed of the woman: What doth God thereupon? He shuts man out of Paradise, and from the Tree of life, lest putting forth his hand, he should take of it, and live for ever. What is meant hereby? Paradise was not only the place, but also did signify the happy condition of Adam's blessedness, which he was to enjoy in his innocence: the Tree of life was a sacrament and symbol of life, appointed as a special means to preserve man from dying, or decaying in his natural strength, so long as he continued in his obedience. But by disobedience he forfeited the Covenant, broke the condition, lost his former happiness, and was deprived of the means of that life, wherein he should have lived for ever upon earth. Now God shutting him out from the earthly Paradise, the place of earthly bliss, and from the Tree of life, the sacrament and symbol of immortality, and having showed unto him another Tree of life in the midst of the Paradise of God, to wit, jesus Christ, who is very God and eternal life; which whosoever by reaching out the hand of Faith, eateth of, shall live for ever God (I say) doth hereby plainly teach us, that in attaining to the heavenly Paradise by the Tree of life jesus Christ, we must not have any more to do with the things pertaining to the first Covenant, now altogether forfeited; and from which Adam and his posterity is for ever banished, never to return or intermeddle there any more, Gen. 3, 22. 23. 24. Therefore to teach, and believe, the doctrine of an inherent righteousness, whereby to attain eternal life, is even as it were in despite of God, and of his holy Angels the Cherubims, keeping the way of the Tree of life, to revive the old Covenant of works again, and with the hand of the body, to wit, good works, reach out to take of the tree of life. This is a Babylonish confounding of the two Covenants, which stand upon such irreconcilable terms of difference. Is there no more difference between, Do this, and live: and, Believe, and live? between man's own righteousness, and God's righteousness, the establishing of the one, being the abolishing of the other? Nor is it to purpose, that these Babylonians allege, that they ascribe their inherent righteousness to God, as the author of it, and by whom it is infused into them. Adam in his purest naturals could say no less, but that all his inherent righteousness was the gift of God: for what had he, that he had not received? Therefore the main point of difference between the righteousness of the first Covenant, and of the second, is in this, That the one was inherent, and within a man, the other imputed, and without a man. Otherwise, what real difference can be imagined to be between them? the difference chiefly consisting in a direct opposition. Nor will they difference these two Covenants of righteousness in regard of nature and grace, lest they should offend their Thomas Aquinas, who alloweth to the first Adam original righteousness, consisting (as he saith) in a supernatural grace, or that which they call Gratia gratum faciens, the chief grace of all. Aqu. 1. q. 95. 1. & q. 100 ibid. Although Aquinas in so saying, plainly showeth his ignorance in the difference between the first and second Adam. For that grace which he saith was given to Adam, was never given, till jesus Christ was revealed, who was the only fountain of this grace, john 1. 17.  
Now let us see what judgement the ancient Fathers of the Church are of in this point. Wherein when we come to Fathers, the Pontificians cast up their caps in triumph, as if the field were theirs. Hence it is that the Trent Fathers had such a hard conceit of the very word Imputation, that they 
Hist. Concil. Trid. l. 2. p. 157. Latina editio.  desired it should be quite cashiered and canceled, as a word never used of the ancient Fathers: although as the History there saith, that the terms of communication, participation, diffusion, derivation, application, computation, & conjunction, are familiar enough with them. Others were of opinion, that seeing the thing itself was evident enough, there needed no quarrel about the word, especially, seeing by this word the same is precisely meant, that is expressed in other words. And though Imputation be not found used of all the Fathers, nor so frequently, yet of some it is, namely, of Bernard in his 109. Epistle. Vega also did affirm, That that word, though it be not found in the Scriptures, yet that it is a very proper Latin word; and that the righteousness of Christ may most truly be said, to be imputed to mankind for merit and satisfaction, and always to be imputed to all that are justified, satisfying for their own sins: but to be imputed to them, as if it were their own, he approved not. Whereunto, when it was objected what St. Thomas was wont to say, That the passion of Christ for the remission of sins, was so communicated to him that is baptised, as if himself had undergone it, or had suffered death: there was sharp and long contention about his words. The Master of the Eremites was of opinion, that in the Sacrament of Baptism Christ's righteousness was imputed, because in all, and every respect, it is communicated: but not in Penance, wherein our satisfaction also is required. Soto confessed, that the term of Imputation was very popular and plausible, as which seemeth at the first blush, to ascribe all to Christ; yet in regard of those consequences which the Lutherans draw thence, he always had it in suspicion, as we touched before. Of which sort are, That the only imputation of Christ's righteousness is sufficient, and no inherent required; that Sacraments confer no grace; that, together with the sin, the whole punishment was so abolished, that there was no place left for satisfaction; that all the faithful were equals in grace, righteousness, and glory; whence was collected that execrable blasphemy, that all were equally just with the blessed Virgin. Which words (saith the History) made that word so edious to the minds of the hearers, that they were most propense, and bend to damn it for heretical, notwithstanding strong reasons were alleged to the contrary. These altercations and bicker amongst the Divines, flowed chiefly from the immoderate affection of each to that Sect, to which he had addicted himself. Thus the History.  
But come we to the Fathers: among whom, though we find not the word Imputation precisely, yet the thing it imports, we find expressly; according to the opinion of some in the Council, mentioned but now, saying: That seeing the thing itself was clear enough, there needed no quarrel about the words; especially seeing by this word, the same is precisely meant, that is expressed in other words. And by the way, Andreas Vega triumpheth greatly, that among all the 
Vega de ver● & fidia ius●if lib. 15. cap. 2,  Fathers, he cannot find the word Imputation; as neither in the Scriptures, that Christ's righteousness is imputed to us unto righteousness: although he confess the word Imputation to be there used, as, faith imputed for righteousness, and sin not imputed. And (saith he) the ancient Doctors of the Church, before Bernard, were contented for this purpose to use the words of communication, of participation, application, copulation, conjunction: but never the word Imputation, as that Christ's righteousness were so imputed to us, as if it were made ours. But those Authors, and authorities which he allegeth, do speak very significantly to the purpose, to confirm this doctrine of imputation. As first St. Augustine: Communicatio passionum Christi, virtus tua erit; The communication of the sufferings of Christ, is thy virtue. And to pass by others, Thomas Aquinas saith: Omni baptizato communicatur passio Christi in remissionem, ac si ipse passus & mortuus esset: The passion of Christ is communicated to every one baptised for remission of sins, as if he himself had suffered & died. And again, as the same Vega allegeth him: Poena passionis Christi communicatur baptizato, in quantum fit membrum Christi, ac si ipse poenam illam sustinuisset: The punishment of the passion of Christ is communicated to him that is baptised, in as much as he is made a member of Christ, as if he himself had sustained the same punishment. And yet (saith Vega) neither there, nor elsewhere, to my remembrance, doth he say, that the punishments of the passion of Christ are imputed to us, as if they were our own. And perhaps (saith he) it came to pass by the instinct and providence of the holy Ghost, that the Ancients never in this case used the word Imputation, lest the Heretics might seem to have taken from them the hint and occasion of their errors. So Vega. Or rather, do not Pontificians even wilfully make it an occasion, of confirming themselves in this their heresy, while they will rather believe, what they find men have precisely said, than cleave to that, which God himself in his Word hath so expressly defined; as neither Rome is named in Scripture for the Whore of Babylon, nor the Pope for the man of sin. But in the mean time, let any indifferent man judge, what more could have been expressed by the word Imputation, than they have done by the word Communication (whom Vega hath quoted) to show how thereby the righteousness of Christ is made wholly ours, his sufferings our sufferings, as if we ourselves had suffered. But yet let us see a little further into the language of the Fathers, concerning this point. Only by the way, seeing Vega cannot find the word Imputation once mentioned among the ancient Fathers, let him look but St. Augustine's Epist. 106. to Bonifacius, or as some copies have it, to Paulinus, and there he shall find these words: Cur meritis praeveniri gratia perhibetur, quae gratia non esset, si secundum meritum imputaretur: Why is grace said to be prevented by merits, which should not be grace, if it were imputed according to merit. Yea, how often doth Augustine mention the Apostles words, where he saith; Fides imputaretur ad iustitiam: Faith is imputed unto righteousness? But let us contend not so much for the word; as for the thing itself, which we shall find the Fathers to abound in. St. Ambrose writing upon the 39 Psalm, saith; Totus ex persona Christi iste Psalmus est: justitiam meam dicit, 
Anbrosàn Psal. 39  licet non arroganter & homo dicere possit justitiam suam, qui Deo credit, & fidem suam sibi reputar● ad iustitiam confitetur: This whole Psalm is of the person of Christ; therefore he saith, My righteousness; though also a man that believes in God, and confesseth that his faith is reputed to him for righteousness, may without arrogancy say, his righteousness. Now although Ambrose say (speaking of Christ) justitiam meam, in stead of justitiam tuam (as it is in the original, and also in the vulgar Latin, he following some other copy) yet hereby we may see his understanding in the mystery of Christ; namely, how Christ's righteousness comes to be our righteousness, our faith being imputed to us for righteousness, as the Scripture saith. Saving that Ambrose useth the word Reputing, for Imputing; differing very little in the sound, but nothing at all in the sense. The same 
Ambr. in epist. ad Gal. cap. 3.  Ambrose writing upon the Epistle to the Galatians, where he opposeth the righteousness of the Law, and that of Christ one against the other, upon these words: for if there had been a Law given, which could have given life, verily, righteousness had been by the Law: saith, justitiam hanc dicit, quae apud Deum imputatur iustitia, id est, fidei; quia & lex habuit iustitiam, sed ad praesens, quia non iustificaret apud Deum: remittere enim peccata non potuit, ut de peccatoribus faceret iustos; he saith, that righteousness, which of God is imputed; to wit, the righteousness of faith: sith the Law also had a kind of righteousness, but temporary, that could not justify with God: for it could not forgive sins, and so of sinners make men to be just. So that here is another ancient Father, using the very word Imputation. And a little after, upon these words; As many as have been baptised into jesus Christ, have put on Christ: saith, Hoc dicit, quia credentes, dum immutantur, Christum induunt, quando hoc appellantur, quod credunt: This he saith, because believers, while they are changed, do put on Christ, when they are called that, which they believe. So that by St. Ambrose his doctrine, our justification is by imputation of grace by faith, in the putting on of Christ. And St. Austin, besides the former alleged place, where he defineth justification to be a making of one just, by accounting him so, or by deputing & reckoning him just: saith, in Psa. 32. Nolo vos interrogare 
Aug de spir. & litter. ad Marceltom. 3. Aug. in Psal. 32. enar.  de iustitia vestra; sortassis autem nemo vestrum audeat mihi respondere, iustus sum: sed interrogo vos de fide vestra. Sicut nemo vestrum audet dicere, justus sum; sic nemo non audet dicere, Fidelis sum. Nondum quaero, quid vivas: sed quaero, quid credas? responsuruses, credere te in Christum. Non audisti Apostolum, justus ex fide vivit? fides tua, iustitia tua: I will not ask you of your righteousness; for haply none of you dare answer me, I am righteous: but I ask you of your faith. As none of you dare say, I am just; so you dare not but say, I am a believer. I demand not yet, how thou livest: but how thou believest? thou wilt answer me, thou believest in Christ. Hast thou not heard the Apostle, The just shall live by faith? Thy faith is thy righteousness. And upon the 30. Psalm, the same Father doth further clear his mind touching imputative righteousness, upon these words of the Psalm; Rid me, and deliver me in thy righteousness: Nam si attendas ad iustitiam meam, damnas me. In tua iustitia ●rue me: est enim iustitia Dei, quae & nostra fit, cum donatur nobis. Ideo autem Dei iustitia dicitur, ne homo se putet à seipso habere iustitiam: For if thou lookest upon my righteousness, thou condemnest me. In thy righteousness deliver me; for it is the righteousness of God, which is made also ours, when it is given unto us. And therefore is it called God's righteousness, lest man should think that he hath righteousness of himself. Now what righteousness doth this holy man mean here? The righteousness of God made ours by infusion of grace into us? So, I know, the Pontificians would be ready to interpret this place. But let St. Augustine be his own interpreter, who addeth in the very next words: Sic enim dicit Apostolus Paulus; Credenti in eum, qui iustificat impium: So saith the Apostle Paul; To him that believeth in him, that justifieth the ungodly. Quid est, Qui iustificat impium? Qui ex impio facit iustum: deputatur sides eius ad iustitiam: What is that, Which justifieth the ungodly? Who of ungodly and wicked makes just: his faith is deputed for righteousness. Yea, this holy man, is so far from ascribing the least part of justification to any inherent righteousness in us, as that he excludes even faith itself, as it is a work, from being any meritorious cause of our justification. For elsewhere speaking of God's election and vocation, of grace, and not of 
Aug. ad Simplic▪ lib. 1. qu●●.  works, alleging the examples of lacob and Esau; the one loved, the other hated, even in the womb, before either of them had done good or evil, etc. that the election of God might stand, not of works, etc. Si autem verum est, quod non ex operibus; & inde hoc probat, quia de nondum natis, nondumque aliquid operatis dictum est: unde nec ex side, quae in nondum natis similiter nondum erat: And if it be true, that it is not of works; and from thence he proves it, because it was said of them before they were borne, and before they had done any thing: whereupon, neither was it in respect of faith, which likewise (as a work) was not as yet in them, being yet unborn. And again; justificati gratis per gratiam ipsius, ne fides ipsa superba sit. 
Aug. epist. 106. Bonifacio out Paulino.  Nec dicat sibi quis, si ex fide, quomodo gratis? quod enim fides meretur, cur non potius redditur, quam donatur? Non dicat ista homo fidelis; quia cum dixerit, ut merear iustificationem, habeo fidem: respondetur ei, Quid enim habes, quod non accepisti? Being justified freely by his grace, lest faith itself should be proud. Nor let any man say to himself, if it be of faith, how is it freely? for that which faith meriteth, why is it not rather rendered as due, than freely given? Let no believer speak thus: for when he shall say, I have faith, that I may merit justification; it is answered him, For what hast thou, that thou hast not received? Thus this holy man disclaims all merit of works in us; yea even of faith itself, though it be the instrument to apply the righteousness of God in Christ unto us, whereby we are truly justified. And it stands with good reason: For faith justifieth not by virtue of the act of believing, but as the instrument, in applying the object, which is Christ. As the hand is said to heal, only by applying the medicine; or to enrich, by receiving a treasure; or to feed, by putting meat into the mouth: as we say, a child is fed with a spoon, when the milk only feedeth. So faith, by applying Christ, the true balm, healeth: by receiving Christ, the true treasure, inricheth: by conveying Christ, the true bread and water of life, feedeth the soul. St. Augustine also in his first Sermon upon the 70. Psalm, saith: In eum credo, qui iustificat impium, ut deputetur sides mea ad iustitiam: I believe in him that justifieth the ungodly, that my faith may be deputed (he comes very near Imputed) for righteousness.  
It would fill a large volume, to set down the Tracts and sayings of this holy Father, to this purpose, seeing all his works are every where perfumed with this most sweet and Catholic doctrine of justification, through the righteousness of Christ imputed to us; not for any grace inherent in us, though it be the gift of God, bestowed on us for Christ's sake. I will only add one or two sayings more of this holy man. Per fidem induendo Christum omnes fiunt filij; non natura, 
Aug. expos. epist. ad Galat. lib.  sicut unicus Filius: sed filij fiunt participatione sapientiae, id praeparante atque praestante Mediatoris fide; quam fidei gratiam nunc indumentum vocat, ut Christum induti sint, qui in eum crediderunt: & ideo filij Dei, fratresque eius Mediatoris effecti sunt: In putting on Christ by faith, all are made sons; not sons by nature, as is the only begotten Son, but they are made sons, by the participation of wisdom, being prepared and performed by the faith of the Mediator; which grace of faith he now calleth a clothing or putting on; so that they have put on Christ, that have believed in him: and therefore they are made the sons of God, and brethren of the Mediator. What plainer words could this holy Father have used to express the nature of justification, in the imputative righteousness of Christ, than by calling imputation a participation of Christ, by the means of faith? in which respect, he calleth faith a putting on, because thereby Christ, with all his righteousness, is put upon us, and so we are made the sons of God. justin Martyr saith: Quid aliud peccata nostra potuisset 
Iust. Mart. in epist. ad Diog.  tegere, quam Christi iustitia? O beneficia expectationem omnem exuperantia! ut iniquitas quidem multorum, in uno iusto abscondatur; iustitia autem unius faciat, ut multi iniusti pro iustis habeantur: What else could have covered our sins, but Christ's righteousness? O blessings exceeding all expectation! that the iniquity of many should be covered in one righteous person: and that the righteousness of one should cause, that many unjust, should be accounted just. And of later times, devout 
●ern. serm. ad ●ni●●c. temp. c. 11  Bernard: Mor● in Christi morte fugatur, & Christi nobis iustitia imputatur: Death is vanquished in Christ's death, and Christ's righteousness is imputed to us. And again: Qui nostram 
Ibid.  & induit carnem, & subijt mortem, putas, suam nobis negabit iustitiam? voluntariè incarnatus, voluntariè passus, voluntariè crucifixus, solam à nobis retinebit iustitiam? Christus peccati meritum tulit, suam nobis donando iustitiam: He that both took upon him our flesh, and undertook death, will he, trow you, deny us his righteousness? voluntarily incarnate, voluntarily suffering, voluntarily crucified, will he keep from us his only righteousness? And writing to Innocentius, he saith: 
Bern. epist. 190. ad Innocent.  Homo qui debuit, homo qui soluit. Nam si unus pro omnibus mortuus est, ergo omnes mortui sunt: ut videlicet satisfactio unius omnibus imputetur, sicut omnium peccata unus ille portavit: It was man that was indebted, and man that paid it. For if one died for all, then were all dead: to the end, that the satisfaction of one should be imputed to all, even as he alone bore the sins of all. Ambrose also upon these words of the Apostle; Christ 
A nbros. erat. ad Auxent. post epist. 32. Cyrit in Esai. lib. 5. cap. 59 in fine. Cord creditur ad iustitiam, ore autem ●it confessio ad salutem. Accepimus itaque à Deo verbum fidei, & confessionem. Quod quidem salutare est, & iustitiam conciliat. justificat enim sic impium Christus, quod & palam clamitat: Ecce, delevi ut nubem iniquitates tuas, & ut caliginem peccata tua Hec enim verbum fidei in nobis erit perpetuò, & de ore nostro non cessa●it, sed il'ud ad posteritatem usque transmittemus: sic enim iustificabuntur & pesteri. Si enim semper Christus ●it & Deus & Dominus, nunquam definet fidei eius confessio apud eos, qui illius apparitionem agnoverunt.  was made a curse for us, as it is written, Cursed is every one that hangeth on tree; saith: Non ille maledictus, sed in te maledictus: Christ was not accursed, but in thee was he accursed. lust so are we in him blessed. Saint Cyril also upon these words of Esay; The Deliverer shall come forth of Zion, and shall turn away iniquities from jacob, etc. concludes thus, from Rom. 10 10. For with the heart, etc. With the heart, saith he, man believeth to righteousness, & with the mouth confession is made to salvation. We have therefore received of God the word of faith, and confession. Which word bringeth salvation, and procureth righteousness: For Christ doth so justify the ungodly, that he proclaimeth; Behold, I have removed thine iniquities as a cloud, and thy sins as a mist. For this word of faith shall be for ever in us, and shall never cease from our mouth; but we shall transmit and convey it, even unto posterity. For thus also shall posterity be justified: For if Christ be for ever both God and Lord, the confession of this his faith, shall never fail with those, who have acknowledged his appearing. So Cyril. This therefore was among the ancient Fathers of the Church, and they have sent it down to us their posterity, as the Catholic faith to be confessed of all God's children, until the appearing of jesus Christ, that our justification stands in the merits of Christ, and the mercies of God, in the remission of our sins, and the not imputing them unto us. But the Trent-fathers', and the Church of Rome, as being not the legitimate posterity, but the bastard brood, (falsely pretending from those holy Fathers) disclaim this Catholic faith, concerning justification in the remission of sins (which God in the forenamed place of Esay, calls his new Covenant, or Testament) and doth anathematise and curse to the pit of hell, all those, that have, or shall place our justification in the only imputation of 
Concil. Trid. Ses. 6. cap. 7. & Can. 11.  Christ's righteousness, or in the remission of sins, without our inherent righteousness; as appeareth in the former Chapter.  
What needs more testimony in such a cloud of witnesses? Among all which, not a word of any inherent righteousness, not a word of infusion of grace, not a word of hope and charity joined with faith, as equally concurring, much less precurring and outstripping faith, in the work of justification: not a word of imputation so to be understood, as if Christ did therefore merit, that we might have grace inherent, or of our own, whereby to be justified in God's sight. Although true it is, that the same ancient Fathers do often call our inherent righteousness, which is our sanctification, by the name of justification; but they never say, that hereby we are justified in the sight of God.  
In a word, the consideration of the true difference, between the first covenant and the second, doth easily conclude the truth of this doctrine. The first covenant made with Adam in Paradise, was the covenant of works; Do this and live: but the second covenant opposite to that, is of grace; Believe and live: as the Apostle doth notably oppose faith against works in our justification. Therefore unless we would bring man again into the estate of Adam, in his earthly Paradise, before his fall, and so shut out Christ the second Adam: to plead justification by works is a monstrous drea●●e. Therefore it was not for nothing, that our first Parents were banished out of that earthly Paradise; typically to teach them, that now they had no more to do with that first condition of their creation, the happiness whereof, depended upon the covenant of works: but now they must seek a new Paradise that is, a heavenly, and that by a new and living way; to wit, by faith in Christ: which is that covenant of grace, opposite to the covenant of works. So opposite, that, as the Apostle saith, If it be of grace, than it is no more of works; otherwise grace is no more grace. But if it be of works, then is it no more grace; otherwise work is no more work, Rom. 11. 6.   

CHAP. VI Of the instrumental cause of justification; and first of the Roman Catholic doctrine herein.  
THE Council of Trentputs no other instrumental cause 
Concil. Tri●. Ses. 6. cap. 7.  of justification, but the Sacrament of Baptism; which (saith she) is the instrument of faith, without which faith, no man could ever obtain justification. Where notwithstanding, she would seem not altogether to exclude faith, as a party-instrument. But because Baptism is so understood as an instrumental cause, as will require rather a particular discourse by itself; we will show here what allowance they give to faith in justification. That which the Pontificians ascribe to faith in the work of justification, is either, that it is a work of grace, preparing and disposing a man to receive the grace of justification (as being the beginning of other graces, and going before justification, as appeareth out of the Trent Council, Ses. 6. cap. 8.) or else that it is a grace, concurring with other graces infused and inherent; as hope, and charity, and such like, by which jointly a man comes to be justified: otherwise, they allow faith no hand at all in justification; As may appear in the Council of Trent, the sixth 
Concil. Trid. Ses. 5. cap. 8. Can. 9 & 11.  Session, the ninth and eleventh Canons: Si quis dixerit, sola fide impium iustificari, etc. If any man shall say, that a sinner is justified by faith alone, etc. And if any man shall say, that men are justified either by the only imputation of Christ's righteousness, or by the only remission of sins, excluding grace and charity, which is shed abroad in their hearts by the holy Ghost, and is inherent in them; or also, that the grace whereby we are justified, is only the favour of God, let him be Anathema, or accursed. Whereupon, Vega in his gloss upon this place, sets this down for his prime conclusion: Certissima 
Vega de iustis. great. fide▪ etc. qu. 2. Prima conclusio.  fide est tenendum, fidem solam absque operibus aliis, neque satis esse ad iustificationem acquirendam, neque ad tenendam acquifitam: We are to hold by a most certain belief, that faith alone, without other works, is neither sufficient to procure justification, nor being procured, to preserve it. And what those other works be, he telleth us, to wit; first, Baptism; secondly, the Eucharist or the Mass; thirdly, Penance; fourthly, Confession and Absolution; five, the keeping of the Commandments, etc. And again: Multipliciter posse hominem iustificari, 
Vega de praecipua causa iustific. qu. 3.  & prima quidem, ac communior magisque protrita via est per poenitentiam: secunda dilectio Dei super omnia, etc. We say, that a man may be justified many ways. The first, and more common beaten way, is by penance: the second, by the love of God above all: the third, by martyrdom: the fourth, by prayer (no doubt so many Pater-nosters, and Ave-maries upon beads, and observing Cann●nicall hours) the fifth, by the Sacraments of the Church; and especially, by Baptism, Penance, and the Eucharist. Penance, you must note, is in great request in the work of justification, being here again repeated and ranked in the midst, between Baptism and the Eucharist, because in Penance there is not only Confession, to know what is in the conscience, but satisfaction, to tell what is in a man's purse, if he will deal by commutation. And in the last place, Probabilis est etiam sexta, ut videtur, via, nempe per fidem: It seemeth also probable, that there is a fixed way, namely by Faith. But this way of faith comes lag in the rear, and it is but probable neither, nay it doth but seem probable. The other ways therefore are their common highways of justification: this of Faith is only a way of sufferance, and that in some case of Necessity; yet with special restriction too, as justifying a man only from original sin, as Vega there addeth: Videtur enim probabile, etc. For it seemeth probable, that if a man be infected only with original sin, and so soon as he should come to the use of reason, having heard the preaching of faith, and seen miracles to confirm it, should be willing to receive it for the saving of his soul: by this only, that he gives credit unto it, he should be justified, and have his original sin pardoned. But here, me thinks, Vega forgets himself in two things: first, that he puts faith in the last place, which elsewhere he puts in the first. Secondly, that he attributes that to faith, to wit, the taking away of original sin, which either was taken away before in the baptised, or if the party were not yet baptised, Faith is not sufficient to justify him from original sin without Baptism, either in facto, or in voto, in deed, or in desire: Yea, in the conclusion he saith peremptorily, Non fides, sed poenitentia primas partes tenet in reconciliatione peccatoris: Not faith, but penance hath the chief place in the reconciliation of a sinner. For (saith he) Penance is the immediate cause, or immediate disposition: and as it seemeth, sufficient with God's grace, to our justification; yea, it perfecteth and consummateth our justification. But Faith is not such a near disposition to justification, and it remaineth in sinners, and our justification is but as it were initiated by it. It is evident therefore, that the most potent cause of our justification, is penance, and therefore that we are justified, it is to be imputed to it, and not to faith. So he. Nay such is the Pontifician hatred against Faith, that Vega, Trents Interpreter, denies even Faith, that is form by grace and charity (as they say) to be sufficient to justification. As he saith, Quamuis eo ipso, quod aliquis per fidem 
Vega de iustis. great. etc. qu. 1. propos. 2.  iustificetur, fiat fides illius formata, tamen non sequitur, quod per eam, ut formatam, acquiratur iustitia. Et ideo neque debent loca, quae tribuunt iustitiam fidei, restringi ad fidem formaetam: Although a man's justification by Faith implieth that his Faith is form (to wit a true Faith) yet it followeth not, that by it, as it is form, righteousness is obtained. And therefore neither those places, which attribute righteousness to Faith, aught to be restrained to true Faith, or Faith that is form. Such a hard conceit have the Pontificians of Faith, form or unformed.  
But now forasmuch as the Scriptures do every where ascribe so much to faith in the point of justification: how 
Vega de praecipua causa iustif. quaest. 3. Vega's five reasons, why justification is by the Apostle oftener attributed to faith, than to other virtues▪ Aug. ibid. c. 7.  do they answer the Scriptures in this point? Surely Vega, according to his rare dexteritite, undertakes that task too, & produceth five reasons, why the Apostle hath done most prudently, oftener to attribute justification to faith, than to any other virtue. The first is, Because faith is the foundation, and fountain, the prime cause, and root of our salvation: which (saith he) St. Augustine hath showed in his Book of the Predestination of Saints; alleging Cornelius for an example, whose Prayer and Ames-deeds were done in faith, that by them (saith Vega) he might be brought to the Faith of Christ. Now note here, I pray you, a notable trick of legier-demain in this Tridentine Champion, who was of one spirit with that Council. For, doth he give these titles to faith, calling it with the Council, the fountain, and foundation, the root, and original of our salvation, for any good will he bears faith, or that herein he prefers it before other graces? Nothing less. For a little before, he had given faith such a blow, and that with Aristotle's philosophical fist, as that he hath made this very foundation to stagger again. Plus enim quam omnia etc. For (saith he) this is of more weight, than all that are brought for the commendation of faith towards God: that we are more straight united to him by our loving of him, and by sorrow for offending of him, and a purpose to our 
Popish union.  utmost endeavour to please him for the time to come; then we are united by faith. Which being the foremost in our justification, it comes hindmost, and furthest off from perfection: according to that axiom in Philosophy, Priora generatione, posteriora perfectione: The first in generation, the last in perfection. But pass we to his second reason, which is much like the former, Because (saith he) all our works which concur to justification, have their meritorious force from faith, and faith from none else beside. Thirdly, Therefore is our salvation fitly attributed to faith, because there is no stronger cause to move a sinner to those things, which on his part are requisite to his justification. Fourthly, It was convenient that the Apostles in their Epistles and Sermons should commonly impute and attribute our justification unto faith. Indeed Vega's copy hath sanctification haply mis-printed; saving that they confound justification and sanctification together. But why so commonly impute justification to Faith? namely, because (forsooth) the Apostles had to do with sundry sects, and therefore were so to attemper their exhortations, as to draw them from their sect, to the Christian Faith. Nor is it lawful (saith Vega) hence to infer, that there are no other things better, than those, which are more often commended. So by this reason we are to understand, that the doctrine of justification by Faith, so often commended, and preached by the Apostles in their Epistles, was not therefore so much and so often pressed and preached, as if it were the best doctrine, but that other doctrines, according to Vega's estimate, might be better: but as if the Apostles only temporised with those times, and persons with whom they had to do. As if it appertained not to all Abraham's seed by promise, to whose Faith righteousness was imputed: nor was it written (saith the Apostle) for him only, that it was imputed to him; but 
Rom. 4. 24.  for us also, to whom it shall be imputed, if we believe on him, that raised up jesus our Lord from the dead. Therefore it is 
Vers. 16▪  by Faith, that it might be by grace, to the end the promise might be sure to all the seed, both jews and Gentiles, 
Vers. 12.  which walk in the steps of that Faith of our Father Abraham. O Vega, be not so impiously injurious, yea sacrilegious, to rob us of the inheritance of our Faith, under a colour, as if justification by Faith had been a temporary purchase, and merchandise for those Apostolical times; and as if now the entail were quite cut off from Abraham's race. Or if ye Pontificians will be such malignant enemies to justifying Faith, whereby Abraham and all his seed are, and shall be justified to the world's end; then confess yourselves to be quite cut off from being Abraham's seed.  
His fifth reason why justification is most commonly ascribed to faith, is, because Faith is that only disposition, to which among all our works, it might principally be attributed, without peril of our pride, and the injury and derogation of God's grace. For, seeing faith is the gift of God, and a kind of testimony of God's grace towards us, in as much as it is attributed to our faith, it is attributed to the grace and mercy of God, and not to our strength, that no flesh shall glory in his presence. But why then, Vega, do you teach the doctrine of justification another way, and the only way to puff men up with pride, and so to empty them of all grace? As Bernard saith, Non est qu● gratia intret, ubi iam meritum occupavit: 
●ern. in Cant. ser. 17.  Grace finds no way to enter, where merit hath already taken up the room. And again, Dost gratiae, quicquid meritis deputas: That is detracted from grace, whatsoever is imputed to merits. Dost thou commend the admirable wisdom of God, in teaching man to ascribe the justification of Faith to the mercy and glory of God? and yet dost thou add justification of thine own works, to rob God of his glory, and thyself of all grace, puffing up thyself with pride in stead thereof? But leave we these puddles of error, and come we to the Crystal fountains of Christ's truth.   

CHAP. VII. The Catholic Faith, of the Doctrine of Faith, as the sole immediate Instrument to apprehend and apply the righteousness of Christ imputed to us to our justification, as being the effectual means of our union with him.  
Having seen what credit Faith carrieth among the Pontificians, in the work of justification, which at the best, is allowed no more but either to dispose and make a man the more apt (& that also with the help of other disposing graces) to receive justification; which notwithstanding for all his Faith, he may fail, and come short of: or else, to come in for a share, (but must be content with the least share, or none at all) among other graces, as Charity, Penance, Martyrdom, and such like; all which take place of Faith in justification: Let us now come to take an estimate of Faith according to the standard of Catholic Doctrine, weighing it in the most unpartial balance of the Sanctuary. Nor do we purpose in this place to speak particularly, and punctually of the property and kind of Faith, whereby a man is said to be justified; as referring that to the more proper place: but we will content ourselves so to speak of faith here in general, as the only immediate instrumental cause in us, whereby we come to be made righteous in the sight of God. For, as our justification is by the Imputation of Christ, and his righteousness unto us: so the only instrumental mean coming between, to apply, and effectually to work this imputation of Christ to us, is the act of believing; which is the property 
Aug. de verbis Apost. ser. 14. tom. 10.  of Faith. As Augustine saith, Fidelis est à fide, fides à credendo: A believer hath his name of Faith, and Faith of believing. As the Apostle saith, With the heart man believeth to righteousness. Faith is the hand of the soul, which applies the sacrifice of Christ for sin. It is the hand that puts on the Robe of the righteousness of Christ our elder brother upon us, by the sweet smell whereof God being well pleased, bestoweth the blessing of heaven and earth upon us, of grace, and glory, and all. Yea, faith hath another singular property, that it is as it were the ligament, or sinew, which fasteneth and uniteth every faithful member to the head Christ jesus, from the influence of whose fullness, we receive and grace for grace. And the Council of Trent seemeth to profess as much, though with limitation, and restriction to her own reserved sense: saying, Nam ●ides, nisi adeam spes accedat, 
Concil. Trid. Ses. 6. cap. 7.  & charitas, neque unit perfectè eum Christo, neque corporis eius vi●um membrum efficit: For Faith (say they) unless hope and charity be added unto it, doth neither perfectly unite with Christ, nor make a living member of his body. The Council need not here equivocate for the matter, as if she did admit of our spiritual union with Christ by Faith indeed, but such a Faith, as hath hope and charity joined with it: whereas in truth her meaning is, that not Faith, so much as Hope and Charity, do unite us to Christ, sith Hope and Charity make the union perfect, which faith doth not. Yea, Charity and Penance (as her intimous Vega saith) do more closely unite us to Christ, than Faith doth. But we shall discuss and discover this mystery more clearly, when we come to speak of the kind of Faith, required in justification. In the mean time suffice it us, that we have the Counsels confession, That Faith (at least) with the help of Hope and Charity doth unite us to Christ. And though Vega prefer Charity and Penance before Faith, in this work of uniting with Christ: yet thereby he doth not altogether exclude Faith. Faith therefore (according to the Pontificians con●ession) hath at least a share (though the least according to their allowance) in working our union with Christ. But the Catholic belief ascribeth this work of union with Christ primarily, yea, and solely to Faith, namely, as the immediate and only instrument of God's spirit in us.  
Now our justification by the imputation of Christ's righteousness, stands in our union with Christ. This is confe●led of all, That whatsoever we receive from Christ, it is by virtue of our mystical union with him. And saith it is that worketh this union: not (Faith as Pontificians teach) before it be form by Charity. To which Faith only Vega ascribeth 
Vega de iustit. & great. qu. 1.  a certain union with Christ: Comparamus enim nobis Spiritum sanctum & iustitiam, facimusque ut Christus inhabitet in nobis per Eidem informem, aut saltem per ●idem, ut prius est natura, quam formetur: For (saith he) we get unto ourselves the holy Ghost and righteousness, and do cause Christ to dwell in us by Faith unformed, or at least by Faith, as it is by nature before it be form. So that by this doctrine a dead Faith, or that which differeth not from the Faith of Devils, doth cause our union with Christ, or Christ to dwell in us. But let us see how Vega cleareth this doctrine from this imputation. 
Ibid. q. ●.  A little after in his second question of faith and works, taking upon him (as he is very venturous) to answer an argument brought to prove, that Paul excludes no believer from salvation, where he saith, The righteousness of God by the Faith of jesus Christ unto all, and upon all that believe. To this place (saith Vega) many commonly say, that Paul said not, Unto all, and upon all that believe him, but in him; which is only proper to those that have charity, and by love tend unto him: Aliud enim (inquiunt) est credere Deo, quod est, 
Aug. in johan. Tract. 29.  ei ●idem adhibere: aliud, credere Deum, quod est, credere Deum, esse: aliud, credere in Deum, quod est, credendo amare, credendo diligere, credendo in eum ire, & eius membris incorporari: For it is one thing (say they) to believe God, that is, to give credit unto him: another thing, to believe God, that is, to believe that God is: and another, to believe in God, that is, by believing to love him, by believing to affect him, by believing to go into him, and to be incorporate into his members. They are the words of St. Augustine, used by him very frequently throughout his works; and by name in his nine and twentieth Tract upon john, which Vega quoteth. Well, how doth Vega avoid this Argument concerning Faith in Christ, bringing salvation upon all that believe? Nihil valet hoc refugium common. Non enim habetur graece ●i, neque in eum, sed absolute dicitur, In omnes, & super omnes qui credunt: This common refuge, saith he, is nothing worth. For it is said absolutely, Unto all, and upon all, thatbeleeve; the Greek hath not, him, or in him. Note here, good Reader, that these Pontificians, howsoever they would magnify and prefer their vulgar Latin translation, before the original Hebrew and Greek, yet where it makes not for them, they can appeal to the original: as Vega doth here. For indeed the Latin vulgar addeth in the foresaid place of the Apostle, Rom. 3. 22. In eum: saying, justitia antem Dei per fidem jesu Christi, in omnes, & super omnes, qui credunt in eum: The righteousness of God by Faith in jesus Christ, unto all, and upon all, that believe in him. But note, the spirit of the Trent Council cannot endure to say, or hear Credere in Christum, to believe in Christ. Vega here disclaims it, as not found in the Greek, though the Apostle doth use this Phrase in the very same Epistle to the Romans, at the least five times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to believe in him. And in the one Gospel of S. john, this phrase, to believe in eum, in him, is used above thirty times: yet the Council of Trent in her whole sixth session of justification, doth not so much as once name credere in eum, to believe in him: which may make a man suspect there is something in this phrase, which will not agree with the Counsels stomach. But for as much as we touched a little before, how that Vega attributeth our union with Christ to Faith unformed, and that the Council saith, that not faith alone, without hope and charity, doth either perfectly unite to Christ, or make one a living member of his body: to reconcile these two, we may easily see, how that neither the Council doth altogether exclude Faith alone from uniting with Christ, saving that alone it doth not perfectly unite, nor make a living member, but yet a dead member of Christ, as they say: nor Vega so admit of faith unformed, to incorporate us into Christ, save that it doth it imperfectly, and makes men only not living members. So that in this work of union, Vega makes this difference between Faith form and unformed: that the unformed procureth the holy Ghost and righteousness, and causeth Christ to dwell in us: and faith form with charity causeth both Christ and the holy Ghost to dwell in our hearts, and the Kingdom of heaven to be within us.  
But extricating ourselves out of these Roman perplexities, and serpentine windings, we may easily see how the Scriptures ascribe our union with Christ unto faith, even by that usual phrase of Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Credere in eum, to believe in him, or rather, as the phrase importeth, to believe into him. A phrase which the Pontificians do so much abhor: but such, as Augustine doth set forth our union with Christ by; as we see in that very place alleged out of him by Vega; Credere in Christum, est credendo in eum ire, & eiu4 membris incorporari: to believe in Christ, is by believing to go into him, & to be incorporated into his members. And again; Hoc est credere in Deum, credendo ei adhaerere: This is to believe 
Aug. in Psa. 77.  in God, by believing to adhere or cleave unto him. As that revolting generation of Ephraim, credidit Deo, sed non credidit in Deum, non ex fide adhaesit Deo: Ephraim believed God, but did not believe in God, did not by faith cleave unto God. And De verbis Domini, he saith: Qui in Christum credit, credendo in 
Aug de verbit Dom. in ●uang. secund. joh. ser. 61.  Christum, veniet in eum Christus, & quoquo modo unitur in eum, & membrum in corpore eius efficitur: He that believeth in Christ, by believing in Christ, Christ will come into him, and he is altogether united unto him, or rather, in eum, into him, and is made a member in his body. But note here a main difference between St. Augustine's sincerity, and the Council of Trents double dealing equivocation. For Augustine in the same place before mentioned, saith, that this faith which uniteth us to Christ, and Christ to us, hath ever hope and love inseparably joined with it, else it is not that faith, Quae credit in Christum, which believeth in Christ, or into Christ: His words are; Ille credit in Christum, qui & sperat in Christum, & diligit Christum. Nam si fidem habet sine spe, a● sine dilectione, Christum esse credit, non in Christum credit: He believeth in Christ, who also hopeth in Christ, and loveth Christ: For if be have faith without hope, and without love, he believeth that Christ is, but believeth not in Christ. Yet we see that this holy man ascribeth our union with Christ to the act of believing, which is the prime property of faith; and not to the acts of hoping and loving, which are the secondary qualities of it. Even as the act of burning is attributed to the heat of the fire, the prime quality of it; and not to the light, nor to the dryness of it, which are secondary qualities of the fire. So that as the fire hath heat, hath light, hath drieth, all of them joint qualities in the fire; yet it uniteth the combustible matter unto itself, or incorporateth itself into it, not by reason either of the light, or of the drieth of it, but only by the heat, the prime property of the fire: So faith hath believing, hath hope, hath love, all of them inseparably joined unto faith, yet faith unites the object, Christ, unto it, or unto the soul; not by the virtue of hope and love, but by its most proper act of believing. As the same Augustine saith: Medicina animae omnium vulnerum, & una propitiatio pro delictis hominum, 
Aug. secund. joh. ser. 60. de verbis Dom.  est in Christum credere. Nec omnino quisquam mundari potest, sive ab originali peccato, sive ab actuali, nisi per fidem coad●nentur, & compaginentur corpori eius, qui sine ulla illaecebra carnali conceptus est, & peccatum non fecit, nec inventus est dolus in ore eius, etc. The medicine of all the wounds of the soul, and the only propitiation for men's sins, is to believe in Christ. Neither can any man be cleansed, either from original, or from actual sin, unless they be by faith united, and jointed into the body of him, who without any carnal lust was conceived, and did no sin, neither was guile found in his mouth. But the Trent Council, with her Pontificians, will have hope and love so joined with faith, in working our union with Christ, as indeed they attribute a greater part of this work to hope and love, than to faith: which is all one, as to say, the fire doth more burn by virtue of his light and drieth, than of his heat▪ which is most absurd.  
Further, the Apostle showeth this union by faith, Ephes. 3. 17. That Christ may dwell in your hearts by faith. Now this dwelling is reciprocal and mutual; for as Christ dwelleth in our hearts by faith, so we dwell in him by faith, and so by faith are made one with Christ. Again, Rom. 11. 19 20. Thou wilt say then, the branches were broken off, that I might be graffed in: Well, because of their unbelief they were broken off, and thou standest by faith. And again, ver. 23. If the jews abide not still in unbelief, they shall be graffed into the true Olive tree, that is, into Christ again. If they abide not still in unbelief: implying, if they believe, they shall be re-ingraffed: so that faith is the instrumental means of our engraffing into Christ, of our uniting with him. Whereupon Augustine saith; Quam insertionem Oleastri (amputatis propter 
Aug. epist. 12●▪ ad Hon●rat. cap. 20.  infidelitatis superbiam naturalibus ramis) etiam ipse Dominus in Euangelio praedixit, occasione illius Centurionis, qui in eum ex Gentibus credidit; significans inseri Oleastrumpropter humilit atem fidei: Which engraffing of the wild Olive (the natural branches for their proud infidelity being cut off) the Lord himself foretold in the Gospel, by occasion of that Centurion, who of the Gentiles believed in him; signifying the implanting of the wild Olive for his humblefaith. Thus we see upon what ample proofs and testimonies this truth standeth, that by faith we are united unto Christ. Now because our union with Christ is a doctrine of singular use, setting forth the nature and excellency of our justification by Christ, and wherein we put on and possess Christ our righteousness; therefore we esteem it fit to be treated of in an entire Chapter by itself.   

CHAP. VIII. Of the nature and kind of the union between Christ and the faithful, and of the fruits and effects arising from the same.  
Union is a making of many into one. Now there are sundry kinds of union: there is a consubstantial union (as Bernard calls it) in the divinity; but this so transcendent, as it may be called rather unity than union, and rather one than unity. The Father, the Word, and the Spirit, these three are one, 1. joh. 5. 7. and Christ saith, I and the Father are one; not united, but one, joh. 10. 30. So that this union in the divinity, this unity, this one, hath no parallel. As Bernard saith, speaking of some other unions: Haec omnia, quid ad illud summum, atque 
Bern. de consid. lib. 5. cap. 8.  (ut ita dicam) unicè unum, ubi unitatem consubstantialitas facit? All other unions, what are they to that one supreme, and (as I may so say) that only one, where consubstantiasity makes the unity? And, super Cantica, serm. 71. Singularis ac summa illa est unitas, quae non unitione constat, sed extat aeternitate: That is the most singular and excellent unity, which consists not by unition, but existeth by eternity. There is also a personal union, and that is of the two natures in Christ; which Bernard calls dignativa unitas, qua limus noster à Dei verbo in unam assumptus est personam: a vouchsafing or gracious unity, whereby the word of God vouchsafed to assume our slimy nature into the unity of his person. There is a Sacramental union between the sign, and the thing signified in the Sacraments. There is a natural or animal union of the soul and body in man. There is an accidental union between the mind and learning, found in a learned man. There is an artificial union between the hand and the instrument; as when the work is predicated of, or denominated of them both jointly: as a carved work implies both the hand and tool wherewith it was wrought. There is a moral union between two friends, as David and jonathan. There is a civil union between the Prince and the People. There is an union of dependency between the Creature and the Creator; for in him we live, and move, and have our being, Acts 17. 28. Finally (to pass by others) there is a spiritual and mystical union between Christ and believers: which is called spiritual, especially, from the principal efficient of it, the Spirit of God, and of Christ; as the Apostle declareth, 1. Cor. 12. 13. By one spirit are we all baptised into one mystical body of Christ.  
Now this spiritual union between Christ & the believer, as it comes short of that first transcendent union in the sacred Trinity in unity, so it doth as far excel all those other unions; yet so, as it seemeth to partake in some thing of them all. For first, concerning that stupendious and wondrous union in the divine Hypostaces or Persons, our union with Christ is resembled to it: as joh. 17. 20. 21. Neither pray I for these alone, but for them also which shall believe on me through their word; that they may all be one, as thou Father art in me, and I in thee, that they also may be one in us. And, joh. 14. 20. At that day ye shall know that I am in the Father, and you in me, and I in you. Yea, Christ and his believers are so united in one, in one mystical body, as Christ and they are called one Christ, 1. Cor. 14. 12. So is Christ, that is, Christ and all his members; being there compared to one body compacted of many members: So is Christ, saith the Apostle. So then, as the Father is in the Son, and the Son in the Father, one God; so believers are in Christ, and Christ in believers, one Christ. So that the union between the Father and the Son, and between Christ and us, seemeth to be alike. It is somewhat like indeed, but nothing alike: for the Father and Christ are one; so is Christ and the believer one, but yet in different respects. The Father and the Son are one, but essentially and naturally: Christ and the believer are one, not essentially nor naturally, but are made so by grace, as joh. 17. 23. That they may be made perfect in one. So 2. Pet. 1. 4. We are made partakers of the divine nature by gift. And as Bernard saith; Hanc unitatem nontam essentiarum cohaerentia facit, 
Bern. super Cant. ser. 71.  quam continentia voluntatum: This unity is wrought, not so much by the coherency of essences, as by the correspondency and nearness of wills. And again; Homini & Deo, sua cnique & natura, & substantia est, cum Patris Filijque co●stet penitus esse unam: In the union between God and man, each of them notwithstanding retain their nature and substance proper to themselves; but the Father and the Son have both one and the same substance. So that in our unity with God in Christ, there is not confusio naturarum, sed voluntatum consensio: not a confusion of natures, but a consent of wills.  
Secondly, this union between Christ and the believer, is not an hypostatical or personal union, such as is between the two natures in Christ; but it is mystical only, and such as maketh the believer in Christ, to be with him one Christ, yet not personally, but spiritually & mystically, as 1. Cor. 6. 17. He that is joined unto the Lord, is one spirit.  
Thirdly, this union between Christ and the believer, is not that Sacramental union between the sign and the thing signified, sith the sign hath no benefit from the thing signified, nor is it any longer a sign, than in the Sacramental use and application to the believing Communicant, and so the Sacramental union ceaseth; yet as unto every faithful receiver, wheresoever the visible sign is administered, the invisible grace signified is together exhibited, by virtue of the Sacramental union, having dependence on Christ's promise, and reference to the condition of faith in the Communicant: So such is the union between Christ and the believer, that wheresoever faith is, there also is Christ with all his graces present to the believer; for he dwells in our hearts by faith, Ephes. 3. 17.  
Fourthly, this union between Christ and the believer, is not natural (or native, as Bernard calls it) as that between the soul and the body in man; because the one of them may be separated from the other by death; but Christ and the believer are never separated, no not in death: for to me to live, is Christ, and to dye is gain, Phil. 1. 21. For who shall separate us from the love of Christ? Rom. 8. 35. & vers. 38. I am persuaded that neither death, nor life, etc. shall be able to separate us from the love of God, which is in Christ jesus our Lord. But herein they agree; as the body hath no life but from the soul: so the soul of every faithful man hath no life, but in and from Christ; as the Apostle saith, Gal. 2. 20. I am crucified with Christ: Nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. And as the soul and the body make one natural man, so Christ and the believer make one spiritual and mystical Christ; and all believers, both of jews and Gentiles, are made one new man, not natural, but supernatural in him, Ephes. 2. 15.  
Fiftly, this union between Christ and the believer, is not ●n artificial union, as that between the hand and the instrument of the Artificer; for the instrument is subject to wearing, to breaking, and at length, to casting away, when there is no more use of it: but we are so in the hand of Christ, as we are preserved for ever; as joh. 10. 28. I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. yet herein it agreeth; that as the instrument can do nothing of itself, not move, not work, without the hand of the Artificer: so we can do no good thing, without the hand of Christ moving and directing us: as himself saith; Without me ye can do nothing: for he 
joh. 15. 5. Phil. 2. 13.  worketh in us both to will and to work, of his good pleasure. That as the Hatchet may not exalt itself against him 
Esa. 10. 15.  that heweth with it, but yields the praise of the work to his workman; so saith every faithful soul, as Esa. 26. 12. Lord, 
Esa. 26. 1●.  thou wilt ordain peace for us: for thou also hast wrought all our works in us, or for us.  
Sixtly, this union betwixt Christ and every believer, is not an accidental union, as between a man and learning, whereby he becomes a learned man: for an accident may be both present and absent, without the destruction of the subject; as a man may be learned or unlearned, he may get learning, and lose it again, and be a man still: but the learning of the holy Ghost, wherewith all the faithful are inspired▪ cannot be missing, without destruction to the soul. He is no faithful man that wanteth the knowledge of God in Christ, whom to know is eternal life, and not to know, is eternal death: for all the faithful are taught of God, as jer. 31. 33. & 34. verses. Yet herein doth our union with Christ resemble the accidental union, because as no man is borne learned or borne a Philosopher, but is made so by education and instruction; so no man is borne by nature the child of God, the scholar of Christ: but in time becomes a Christian Philosopher, by the instruction of the Word of God, and the inspiration of the Spirit of God, whereby he is made a faithful man, and a Disciple of Christ.  
Seventhly, this union between Christ and the believer, is not a moral union, such as is between friends; which though it be founded at the best upon virtue, yet it is no less mortal, than it is moral; for if the friendship die not, before the friend dye, yet death makes a separation: as David lamented the death of his loving friend jonathan, the memory of whom lasted for a while in David's kind usage of Mephibosheth Jonathan's 
2. Sam. 9  son; but it soon cooled, upon a small occasion of Mephibosheths' false servant Ziba, who by belying his master 
2. Sam. 19  to David, got half his master's inheritance from him, when himself deserved rather to have been punished for wronging his master, than so rewarded for his dissembling officiousness, in bringing a present to David of his master's store: So friendship is very mortal, it dies often in a man's life time, or seldom survives death. And therefore the Poet said well; Foelices ter & amplius, Quos irrupta tenet copula; Nec malis d●●ulsus 
H●●ace.  querimonijs, Suprema citiùs soluet amor die▪  

O happy, and thrice happy they  
Whom loves knot holds inviolate;  
Nor loosened till life's last day  
By back-complaints begetting hate.   
But the union between Christ and his faithful ones, though it be somewhat like that between moral friends, but mortal men; as being between Christ and his friends, as he calleth his faithful, joh. 15. 15. I have called you friends, etc. yet this friendship between Christ and his, excelleth all other friendship. The Philosophers could say; Amicus est alter idem: A friend is another self. And, Animus est non ubi animat, sed ubi amat: The soul is not where it liveth, but where it loveth. And, Amicorum omnia sunt communia: Between friends all things are common. Now these in comparison, as they are in practice amongst men, are but in a manner mere sayings, nominals rather than reals: For as Solomon saith; Most men 
Pro. 20. 6.  will proclaim every one his own goodness: but a faithful man who can find? Solomon found one among a thousand, which I think was the Prophet, that told him freely of his folly. Such friends few can find, especially such as Solomon was. But now whatsoever can be spoken in praise of friendship, is really true between Christ and the believer, his faithful man: for they are so mutually each of them alter idem, another self, as that they are indeed oneselfe. Their souls and spirits are so interchangeably in each other, as the spirit of Christ doth really live in us, and our souls do live in him. We are in the Spirit, and the Spirit of Christ in us, Rom. 8. 9 And, Now I live, saith the Apostle, yet not I, but Christ 
Gal. 2. 20.  liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. Here is true love indeed, where the soul is not where it liveth, but where it loveth. And between these friends all things are most freely common: He partakes of our flesh, we of his spirit: He of our nature, we of his grace: He of our infirmities, we of his perfections: He of our poverty, we of his riches: yea, He of our sins, which he bore upon the Tree, we of his righteousness, the best Robe. He is called the son of man, we the Sons of God: He the Lord our righteousness, and we the Lord our righteousness: yea, He and we one Christ. O incomparable communion! 
1. Cor. 12. 12.  O incomprehensible union! Never such an immediate intercourse and community between friends. And this, not for a day, or a year, or for term of life; but for life without term. For as Christ's love to his is from everlasting, so it is to everlasting; it is without beginning, and therefore without ending, joh. 13. 1. So that of this love, between Christ and his faithful friends and brethren, we may sing the Psalm of David, the burden whereof, is principally the love between Christ and his brethren: Behold, how good and how pleasant 
Psal. 133▪  it is, for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, and went down to the skirts of his garments. As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. This Psalm is a mirror and clear type of that union and communion of grace between Christ and the faithful. Behold therefore, it is Christ that maketh his faithful ones to dwell together in unity, to be of one mind in the house of God, Psalm 68 6. He it is, that persuades japhet to dwell in the Tents of Sem: the Gentiles to become one Family with the jew, under Christ, that one head, whose type was Aaron. From him our head, our high Priest, flows down the oil of grace upon us, unto the skirts of his clothing, even upon us, whose nakedness he hath covered with the skirts of the robes of his righteousness; of whose fullness we have all received, and grace for grace. His head is full of the dew of grace, distilling upon the barren Mountains of his Zion, his Church and chosen, to pour a blessing upon it, and there to give life for evermore. Such is the union between Christ & his faithful ones, far passing the love between dearest friends, even that between jonathan and David, passing the love of women.  
Eightly, nor is this union between Christ and the believer, a civil union, such as is between the King and the Subject: for alas! to what dis-union and division is this subject too, especially where the Pope is Lord Paramount, whenas either his roaring Bulls of excommunication, and deposition of Kings, or the poisoned steellettoes, or pistols of his all-daring brats, do even tear the head from the body, as too lamentable experience hath proved? True it is, that Christ is our King, and we his servants, he commands us, we obey him, he is our Princely head, we his members: but his commandments are not grievous, his yoke is easy, and his burden light. He hath lightened the burden, and sweetened the yoke unto us, by both having borne the grievousness and bitterness of it himself alone, and for the remnant, he both bears it with us, and gives us strength to bear it: yea, he hath so loved us, and so shed his love abroad in our hearts, by his holy Spirit given unto us, that as he can never deny us the grace and protection of a loving Prince: so he hath given us grace, never to deny him our most humble homage, and loving obedience. So that never was there such a straight bond between Prince and People, as between Christ and the Believer.  
Ninthly, this union between Christ and the Believer is not a conjugal union, such as is between a man and his wife; although this be a mystical resemblance, whereby Christ setteth 
Ephes. 5.  forth his union with us. For, this Conjugal union suffereth dissolution, and death gives the Suruiver liberty to marry a new mate. Not so with Christ and his Spouse. This is a band indissoluble. The marriage band is but during this life, it holds not in heaven; for there they neither marry, nor are given in marriage: but this with Christ suffereth no divorce, but death is a degree to the full consummation of it. 
1 Cor. 6. 17.  Also the man and the wife are but one flesh: but Christ and the believer one spirit.  
In a word, this union between Christ and the Believer, is not the union of dependency, as between the Creature & the Creator: for this is common to all the Creatures, who have their being, life, and sustentation in a dependency from the Creator: his rain showreth, and his sun shineth upon the good and evil, upon the just and the unjust indifferently. All depend and wait upon thee, saith David, and thou givest 
Psal. 104.  them their meat in due season; when thou openest thine hand, they are filled with good; when thou withdrawest 
Psal. 145.  their breath, they return to their dust. But the union between Christ and his, although it be an union of dependency, wherein the Believers eternal well-being hath a necessary dependence on Christ: yet this dependence is proper and peculiar to the faithful, and not common with any other Creature, unless with the elect Angels, who depend upon Christ for the perpetuation of their happiness. So that the faithful have their dependence on Christ, not only as their Creator (being the eternal Word) common with other Creatures, but chiefly as their Redeemer and Saviour, proper to them only; and that not only for the supply of things temporal, but much more of graces spiritual, and glory eternal.  
Thus by showing what kind of union this between Christ and the Believer is not, we come to see the more clearly what it is. The Scripture also setteth forth this union by 
Ephes. 2. 20. 21. 22. john 15. 4. 5. Rome 11. 24. Ephes. 5. 25. Ephes. 4. 15. 16.  sundry similitudes, especially four: as, between a house and the foundation; between the vine and the branches, or, the olive root and the tree; between the man and the wife; between the head and the members. What more near? the foundation and building make one house; the vine and branches one tree; the man and wife one flesh; the head and members one body. So Christ and the believer are one spirit. Being united to jesus our head, he becomes the Saviour of us his body, Ephes. 5. 23. Being united to Christ, we are anointed with all his titles and graces: we are made Kings and Priests to God his Father. Being united to this foundation, 
Reuel. 1. 6.  we become living stones, growing up to an holy Temple in the Lord. Being united to this Vine, this Olive, we partake of the sweetness of the one, and of the fatness of the other. Being united to this Spouse, we are endowed with all his goods. Being united to this head, we receive the rich influence of spiritual life and motion, quickening every member: Yea, that which is the sum of all, we put on Christ; he becomes wholly ours, being made unto us of God, wisdom, and righteousness, and sanctification, and redemption, and all in all. Now true it is, that this union is not only internal, invisible, real, and peculiar to Gods elect, but also external, visible, nominal, and common to all Christians. So that although all Christians in Common, as well Hypocrites and false Professors, as the sincere and faithful, may claim a share in this union, so far forth as it is external and visible, as being wrought by external and visible instruments, the Word and Sacraments, whereof all Christians are in common partakers: yet only the Elect and Faithful are partakers of the internal and true real union with Christ, as being wrought by a most powerful Agent, the Spirit of Christ, and by a most active instrument, the Faith of Christ. So that Faith in the hand of God's spirit, is the principal, yea, and sole immediate instrument and mean to unite us unto Christ; even as the spirit in man is the mean to unite the body and soul together.   

CHAP. IX. Of the other Roman Catholic evasions, to elude and frustrate the evidence of Scriptures concerning sole Faith in justification.  
FOrasmuch as the holy Scriptures do abound with clear evidences, to prove our justification by Faith alone, in the only imputation of Christ's righteousness, apprehended and applied by Faith, altogether excluding works from having any thing to do in this work: it stood therefore the Church of Rome upon, to use all art, and wit of men and Angels (I mean bad Angels) to blunder these Crystal fountains by their distinctions, and to sophisticate the pure simplicity of truth with their fair false glosses, and far-fetched interpretations. To begin with the Epistle to the Romans, where the Apostle in setting down the doctrine of justification, doth so often attribute justification to faith, without works, or without the works of the Law; opposing faith against works, grace against merit, the Law of Faith against the Law of works, as being incompatible means or instruments to justification: The Pontificians can easily reconcile all, by understanding 
Vega l▪ 10. de inaequal. great. & gloriae iustorune cap. 8. The title whereof is, De pulcherrima via concilian di Paulum cum jacobo, quae nobis ex doctrine sancta Synodi illuxit: Of the most beautiful way of reconciling Paul with james, which was intimated unto us from the holy doctrine of the Synod.  the opposition to be between Faith, and either those works of the Law which are ceremonial, or those which are done before a man have Faith; but not of those works, which are done in the state of grace, after a man have received faith: as is intimated in the eight Chapter of the sixth Session of the Council of Trent. Wherupon* Vega reckoning up sundry opnions, as of some, that take those works excluded by Paul, not only for legal and ceremonial, but moral and natural: of others, that say, St. Paul spoke of works going before Faith, and St. james, of works coming after Faith, etc. At length adds his own opinion, spun like a copweb, out of the subtlety of his own brain: and all upon the preposition Ex, diversely taken of Paul, and james, as this acquaint Franciscan hath observed. For this preposition Ex, saith he, in Paul signifieth merit, and debt: but in james, only co-operation, and co-efficiency: as where Paul saith, that no man is justified ex operibus, by works; he should mean, none is justified by the merits and due deserts of his own works. And where james saith, That a man is justified ex operibus, by works, and not ex fide tantum, by faith only, he should mean, that works do concur unto justification, and not faith alone. But we shall not want a broom to sweep down this subtle web. But let us add first another of his webs, which he also fasteneth upon his Trent-fathers': namely, That Paul speaks of the first justification, from which, precedent works are excluded. And james of the second justification, in which, subsequent works are included. Now for Vega's first reason and note upon the preposition Ex, it is no less really absurd, than seemingly subtle. For, if Paul by saying, Neminem ex operibus iustificari: None is justified by works, should mean, by the merit or due desert of his works; then consequently by saying, hominem ex fide iustificari, that a man is justified by Faith, he should mean, that man is justified by the merit and due desert of his Faith: which Vega himself in the self same place denyeth. Thus the nimble Spider is wrapped and entangled in his own web. And as for the Trent-fathers' conceit of Paul's first, and james second justification, we shall by and by see the vanity of it. For indeed the justification which Paul ascribeth to Faith without works, and that which james attributeth jointly to works with Faith, are so different, as they differ not in degrees of first and second, but in a most opposite respect, as much as justification in the sight of God, differeth from justification in the sight of man. As we shall more plainly show anon.  
Now for Paul's justification by faith, without works, it is clear, that all works are excluded without exception; not only legal, and ceremonial, and moral, done before the state of grace, but those also done in the state of grace: none are excepted, of what nature soever. Paul shuts all out from justification; for if any be justified by works, yea by works of grace, than Abraham: for Abraham is propounded not only as a particular believer, but as the father and figure of all the faithful. But Abraham was not justified by works, not by any works, not by his best works done in the state of grace. This the Apostle proves manifestly, Rom. 4. 5. To him that worketh not (instancing of Abraham) but believeth in him that justifieth the ungodly, his Faith is counted for righteousness: So that Abraham is justified not by working, but by believing. To this purpose, Gregory surnamed the Great, Bishop of Rome, upon the seven penitential Psalms, 
Greg. in 7 Psal. poenit▪ in Psa. 51  in the fourth of them, to wit, Psalm 51. upon these words: Et exultabit lingua mea iustitiam tuam (you must pardon the 
If it be not a misprinting.  vulgar barbarism of the Latin) the true English is; And my tongue shall sing aloud of thy righteousness: saith, justitia Dei fides est: the righteousness of God is faith. And he instanceth Abraham: Abraham believed God (saith he) and it was imputed to him for righteousness, Quia iustus ex fide vivit: Because the just doth live by faith. Si ergo iusti vita fides est, consequens est eandem fidem esse iustitiam, sine qua, quisque esse iustus non potest: If therefore the just man's life be faith, it followeth, that the same faith is that righteousness, without which, no man can be just. Or (saith he) the righteousness of God is, that he will not the death of a sinner. For it seems just with man to revenge his wrong; but it is the righteousness of God to pardon the penitent: So he. As therefore Abraham is justified, so every son of Abraham; to wit, every believer is justified: namely, by faith, and not by works. Now was not believing Abraham a regenerate person? Did he not bring forth many fruits of faith, many good works of charity, piety, mercy, hospitality, obedience, humility, and the like? yet none of these come within the account of his justification in the sight of God. For to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Therefore though the Pontificians, would never so fain foist and crowd in by head and shoulders, their works coming after faith, whereby they may be justified: yet they are all thrust out by the Apostle, as those workers were shut out of Heaven by Christ, Mat. 7. 22. 23. except they could either bring the Text within the compass of their Index expurgatorius (as they have done 
See the Index printed at Madrid by public authority▪ Ann. 160●. See also Doctor james of Popish corruptions of the Fathers.  the gloss and sentences of Fathers in the like kind) or prove Abraham an unregenerate person, or force the Apostle to say, that though Abraham were not justified by works, but by faith, yet Abraham was justified first by faith, and then by works.  
Yea but (say they) although Paul make no mention of Abraham's justification by works, yet james, another Apostle, saith plainly, Was not Abraham our father justified by works, when he had offered Isaac his son upon the Altar? Therefore 
james 2. 21.  Abraham was justified not only by faith, but by works also. Therefore to lose this Gordian knot, wherein the Pontificians so much triumph, we will use no other sword (not alexander's) but the sword of the Spirit, which is the Word of God, to cut it asunder. At the first sight, Paul and james seem to be at great odds: the one ascribing justification to faith, without works: the other to faith and works. In both, the Pontificians understand one and the same justification in kind, but to differ only in degree or order: as Paul's justification to be the first, and that of james the second; but both justifying in the sight of God. But we shall find it far otherwise: namely, that these two Apostles do speak of two different iustifications, differing not in degree or order, but in kind and quality: So that Paul speaks of that justification, whereby a man stands just in the presence of God, which is attributed to faith, and not to works at all; and james of another justification, namely, of a testification of a man's saith, declaring a man to be a true believer by good works, which are the proper fruits and effects of saving and justifying faith. For if james should understand by being justified 
See Deut. 6. 25 the Geneva translation amiss. See the vulgar Latin, pro, Eritque iustitia nostra, Erit nostri misericors, si custod.  by faith and works together, such a justification, as makes a man just in the sight of God, than he should directly cross his fellow-Apostle, who shuts out all works from having any thing to do in our justification in God's sight: For Paul saith, Rome 4. 2. If Abraham were justified by works, he hath whereof to glory, but not before God. But james saith, Abraham was justified by works: therefore this justification of Abraham by works, was not that justification, which makes a man to rejoice before God; to wit, the justification by faith, which Paul directly opposeth to justification by works, Rom. 4. Now that james speaketh of justification by corks, and not by faith only, as understanding a testification and demonstration of sound and saving faith, is evident by the whole passage of his second Chapter; where the Apostle exhorting to works of mercy and charity, and meeting with false professors, that turned the grace of God into wantonness, professing they had faith, but made no conscience of a Christian conversation, to testify the truth and life of their faith by good works: hereupon he inferreth, ver. 14. What doth it profit, my brethren, though a man say he hath faith, and have no works? can the faith save him? No, that faith which is without works, is dead, and cannot save a man▪ Yea, such a faith is no better than that of Devils. Well, yet thou sayest thou hast faith. But there is as well a dead faith, as a living faith: a faith common with Devils, as a faith proper to believers; a saving faith, as a deceiving faith: Show me therefore whether thou hast that living saving faith of true believers, or no. It is not enough to say, thou hast this faith, unless thou canst prove it. It is one thing to say it, another to have it. Now the proof of it is by the fruits of it, to wit, good works; as the tree is known by the fruits. For, the living saving Faith, is not an idle, but an operative working Faith: it is a Faith ever working by love. Therefore as the man saith to his Neighbour, vers. 18. Thou hast Faith, and I have works; show me thy Faith without thy works, and I will show thee my faith by my works. In which words the Apostle puts a plain difference between a dead, and a living faith, which yet we are not able to judge of, or to discern one from another, but by good works; and so speaks here of no other justification by works, but only such, as is declarative or demonstrative in the sight of men: as it is said here, Show me thy Faith by thy works. So that we see here, how it is the Apostles drift to discover the true, saving, living Faith, from a false, counterfeit, and dead faith, which notwithstanding vain professors so much glory of. Hereupon the Apostle instanceth the Faith of Abraham and Rahab, which was proved to be a living and saving Faith, by the fruits and effects of it. Note the Apostles Context seriously, and with judgement. In the 20. vers. Wilt thou know, O vain man, that Faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the Altar? Seest thou how Faith wrought with his works, and by works was Faith made perfect? And the Scripture was fulfilled, which saith; Abraham believed God, and it was imputed unto him for righteousness, and he was called the friend of God. Ye see then, how that by works a man is justified, and not by Faith only. First, Faith without works is dead: But Abraham was justified by Faith. But by what Faith? Was it a living and saving Faith that Abraham had? Yes: How doth that appear? By his works, even by the works of Faith, which gave testimony to his Faith, that it was a living, saving, and justifying Faith; for by works his Faith was made perfect: not that his works added any being of perfection to his Faith, but by way of demonstration and testimony only. As we have the like phrase in Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfited praise; not that God's praise and glory received any addition of perfection by the mouth of those babes: but only in respect of the promulgation and declaration of his praise: So here. As also the Apostle inferreth in the next words, vers. 23. Thus the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed unto him for righteousness. Note here, how james varieth not one jot from the truth of the Scripture, which ascribeth justification to Abraham's Faith, without works: for he useth the very same Scripture which Paul useth, to show justification by Faith, without works. Yea, but he addeth in the next verse, Ye see then, how that by works a man is justified, and not by Faith only. This conclusion seems to smile upon the Papists, but in truth it derides their folly; for we see the Apostle doth no other here, but conclude the former premises, showing what is that Faith, which is imputed to a man for righteousness; to wit, not a dead and idle Faith, but a living and working Faith, testified by the proper fruits and effects of it, good works. So that Abraham being said to be justified by works, and not by Faith only, it is but to prove his Faith by his works, and that he was declared to be justified by Faith, through the evidence of his works, whereby he was declared just in the sight of men, to whom Faith comes to be testified only by good works. The like is to be understood of Rahabs' justification by works; for it is another instance serving to the same purpose of the Apostle, to distinguish a living and saving Faith, from a dead and unprofitable Faith. And this the Apostle concludeth, together with the Chapter, with a reason drawn from a similitude: For (saith he) as the body without the Spirit is dead, even so Faith without works is dead also. Note here, how the Apostle most aptly concludeth the constant and uniform current of this Chapter, concerning the difference between a dead and a lining Faith, which are as it were the two hinges of the Chapter: As the body without the spirit is dead, even so Faith without works is dead also. The Pontificians upon this place do ground their informing of Faith by charity, as if Faith were altogether without form and life, until charity be infused into it: but their collection is most improper, and swerveth not only from the property of the comparison, but also from the main purpose of the Apostle. For the Apostle saith; As the body without the Spirit is dead: he saith not, As the body without the soul is dead: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without spirit or breath: for so the word signifieth. Now if they would herein, as they do upon other occasions altogether impertinent, consult with Philosophy, it would tell them, that there are three things concurring to the composition of a living man; the soul, the body, and the spirit. The soul is that which informeth and giveth life to the body; but the spirit, by which they say the soul & body are united, is that whereby also the man doth breathe, and whereby he is known to live. For so long as there is breath in a man, we know him to be alive, when a man lies in a swoon or trance, without any motion; to know whether he be dead or no, we take a Crystal glass, or such like, to discern whether he breathe or no: if he breathe not, we give him for dead; but if he breathe never so little, we know he is yet a living man. To this purpose doth our Apostle apply this comparison: that as we cannot know a man from a dead carcase, but by his spirit or breathing; so no more can we know a living Faith from a dead Faith, but by good works, which are as it were breathed from it.  
Object. But, will some say, The word used by St. james for spirit, may be as well taken for the soul, which gives life to the body; for so it is often taken in Scripture for the soul: as Luke 23. 46. and elsewhere. Besides, do not most Interpreters take it generally for the soul? Why should we not then rather take it for the soul and spirit of a man that is within him, than only for the breath which proceedeth from him?  
Answ. I answer: First as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken sometimes for the soul, as well as for the spirit; so also it is used sometime for breath or wind, as our Saviour alludeth, joh 3. 8. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is taken for the praecordia, or lungs, whence the breath is derived. But the question is, how it is to be taken in this place of Saint james. For the true meaning of this word in that place, we must (as in the true interpretation of other Scriptures) observe the tenure of the text and context. Now the tenure of that whole Chapter of St. james, is chiefly to discern true Faith from counterfeit. To demonstrate this, he instanceth the body of a man. Now by what special sign is the body of a man known to live? By the spirit, saith S. james. What spirit? the soul, or the spirit within a man? or his spirit, to wit, his breath? (for Spirit may signify all these.) By that spirit, which doth most lively & plainly show a man to be alive, & that is the breath. For when all other signs do fail▪ as speech and motion of any limb or member, in so much as a man is senseless & lies for dead, yet if he breathe, it is an evident token that he yet liveth. But when he comes once to be as the same Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without this spirit, or breath, than he is certainly dead. Even so Faith without the breathing of good works, is dead. And this agreeth with that he saith there; Show me thy Faith by thy works. The soul indeed gives the body to live; but it is the breath that shows the body to live, when the soul cannot. Therefore it seemeth to my reason an undeniable conclusion, that Saint james speaks there of the breath of the body, the most demonstrative sign of life. And devout Bernard also excellently to this purpose, and place of james, Vt corporis huius vitam ex motu suo dignoscimus; ita & fidei vitam ex operibus bonis: As we discern the life of this body of ours by the motion of it; so also the life of faith by good works. Nor are we ignorant, that St Augustine Lib. 83. quaestionum, quaest. 76. to reconcile these two Apostles, saith, that Paul speaks of works done before faith, and james of works after faith: which opinion and conceit of his, although it not only want, but cross the evidence of Scripture, sith Abraham's offering up his Son was a work of, and so after faith, and yet did not justify him before God, as Paul plainly teacheth (and where Augustine doth never so little swerve from the Scripure, we must crave leave there to leave him: being else followers of him, as he is of the Scriptures, according to his own law) yet St. Augustine going about to reconcile james with Paul, saith not there, nor any where else in all his writings, that good works done after Faith, do justify us in the sight of God: but only that they are necessary duties of every true believer.  
We know also, that Body in Scripture is often taken for the whole Compositum, or the whole man or person, consisting of soul and body: as Heb 10. 5. A body hast thou prepared me; meaning the whole humanity of Christ. So Rom. 12. 1. I beseech you Brethren, by the mercy of God, that ye present your bodies a living sacrifice, etc. meaning the whole man; the soul as well as the body: for the body without the soul, is not a living, but a dead sacrifice. So the Apostle here telleth us, that as the body; to wit, a man without the Spirit, or without breathing, is dead: that is, is known to be dead: Even so faith without works, is known to be a dead faith. And so our Apostles conclusion here, is a pregnant confirmation of what he had formerly said, concerning the proof and evidence of a saving and living faith, which is known and distinguished from an idle and dead faith, only by good works; by the working whereof, faith is known to live, as a man by breathing. So than it is clear, that Paul's justification by faith excluding works, is that, whereby we are justified truly and really in the sight and account of God: and that other justification, which james speaks of, wherein he joineth works with faith, is only a declarative justification in the fight and account of men; to whom we manifect the truth of that faith, whereby we are justified in the sight of God by our good works, whereby men take notice that we are true, no counterfeit believers. We will conclude this place of St. james with the interpretation of Aquinas In Epist. jacobi Cap. 2. jacobus loquitur de operibus sequentibus fidem, quae dicuntur iustificare, non secundum quod iustificare dicitur infusio, sed secundum quod dicitur iustitiae exercitatio, vel ostensio, vel consummatio: res enim fieri dicitur, quando perficitur & innotescit: james (saith he) speaketh of works following faith, which are said to justify, not in that sense that justification is called 
* In the Pontifician sense.  infusion, but in that it is called the exercise, or manifestation, or perfection of righteousness: for a thing is said to be done, when it is perfected and made manifest.  
In the last place the Pontificians allege Paul to the Galathians, where (say they) speaking of justification by faith without the works of the Law, he meaneth, yea and mentioneth the ceremonials of the Law, as Circumcision: therefore he doth not thereby exclude from justification, the works of grace done in us and by us. I answer, first, their allegation is false: for the Apostle thereby the Law, or the works of the Law, meaneth not only the ceremonials, but the very morals of the Law, as Gal. 3. 10. for it is written, Cursed is every one that continueth not in all things which are written in the Book of the Law, to do them. All things exclude nothing. Secondly, he speaketh of the works of the Law, both ceremonial and moral, as they are done even by the faithful and regenerate also; and not only by others, that even in that respect they justify not in the sight of God. To this end the Apostle saith (Gal. 3. 11.) But that no man is justified by the Law in the sight of God, it is evident: for, 
Confer here the term Law, opposed to Faith; not the Ceremonial Law to Moral.  the just shall live by faith. No man is justified by the Law: therefore not the regenerate, not Abraham, though he did works of the Law; for he had the Law already written in the tables of his heart, before it came to be written in stone. But, say they, Abraham was justified through works. True. But how justified? In the sight of God? No, saith our Apostle. No man is justified by the Law in the sight of God. In the sight of man he may, as St. james meaneth; but not in the sight of God, as St. Paul plainly expresseth, both here, & in the forenamed place to the Romans, Rome 4. 2. If Abraham were justified by works, he hath whereof to glory, but not before God. So that the Scripture in two most evident and pregnant testimonies excludes all justification by works; yea, by any works, in the sight of God, and before God: that by two witnesses of holy Scripture this word of grace, of justification by Faith, excluding all works whatsoever, ceremonial or moral, yea▪ even in the regenerate themselves, as was faithful Abraham, the type of all the faithful, might be established, against all Popish Sophistry, and doctrines of Devils.  
Thirdly, admit the Apostle meant only legal Ceremonies, not moral Duties (though the contrary is manifest) yet of those Ceremonies, Circumcision is nominated by the Apostle for one special one. Of which he saith, Gal. 5. 2. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. Circumcision then is utterly excluded from justification; and, to depend upon it, makes a man a debtor 
Object.  to the whole Law, Gal. 5. 3. But will some say, for a Christian (as these Galathians were) to hold the necessity of Circumcision still, together with Baptism, makes Christ unprofitable, and himself a debtor to the whole Law. But did not Circumcision justify the jews before the use of Baptism, as Baptism doth now justify, coming in the stead of Circumcision? Surely, much alike. For if Baptism now justifieth, as Pontificians teach, ex opere operato, then Circumcision once justified; which the same Pontificians deny. But if Circumcision did not justify the jews, as the Apostle affirmeth, and Papists themselves confess; then Baptism doth no more justify Christians: Seeing that Baptism is the same and no other to us, than Circumcision was to the jews; though Papists put a great difference between them: saying, that the Sacraments of the New Testament do confer grace, ex opere operato, but the Sacraments of the Old not so. Wherein, as in other doctrines of the mystery of godliness, they bewray their gross ignorance. But this by the way. But now, if circumcision, and other ceremonials of the Law of God be excluded from having any thing to do in our justification in the sight of God, by the observation of them; then what part can Popish Ceremonies, being not the ordinances of God, but the inventions of men, yea most of them the doctrines of Devils, what part (I say) can these challenge in the work of justification? How shall the going a Pilgrimage to such a Shrine, or to Rome in their year of jubilee, or the observation of Canonical hours, for reciting prayers not understood, or saying over by the Bead row so many Pater-nosters and Aue-maries' before such or such an Image, or burial in a Friars Cowle, and a thousand such trumperies, and mere mockeries, yet all of them very meritorious, with that notorious Meretrix of Rome; how shall these things come-in for a share in justification?  
Lastly, we may observe how the Apostle, as to the Romans, so to the Galathians, doth oppose the Law and Faith, as Gal. 3. 12. The Law is not of Faith. But in what respect doth he oppose them? first in respect of their natures, the one consisting in working, the other in believing: as Rom. 4. 5. To him that worketh not, but believeth, etc. Secondly, in respect of their opposite conditions. The condition of the Law is, Do this, and live: but the law of Faith is, Believe, and live, as the Apostle declares at large, Rom. 10. 4. etc. Now all this opposition between the Law and Faith, is mainly in the point of justification. There is a justification by the Law, & a justification by Faith; but so opposite and incompatible, as they can in no wise be reconciled together: the one doth necessarily exclude the other. Oil and vinegar cannot be mingled together, but the one will ever float above the other, and admit of no mixture: so the oil of grace and of faith can abide no mixture with the sharp vinegar of that kill letter the Law, in the work of justification in God's sight; unless where the Law is entirely and exactly kept in all points. But otherwise the Law and Faith, the Law and the Gospel, do sweetly conspire together. For, as for the Ceremonies of the Law, in as much as they were types, all answering to the pattern of heavenly things showed to Moses in the Mount, which pattern was Christ, as the Apostle to the Hebrews most divinely showeth: those Ceremonies, those Types, are now all swallowed up, and for ever fulfilled in the substance and truth, which is Christ: And as for the moral Law, it is made subordinate to the Faith of the Gospel, so that in every believer it is the rule of Christian obedience, and holy conversation. And therefore when the Law was given in Mount Sinai, jesus Christ stands at the top, saying, I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage: Thou shalt have no other Gods, but me, etc. Now what deliverance was this? A temporal deliverance only? No: it was a lively type of our spiritual freedom from the Egyptian servitude of sin and Satan: witness the Pascall Lamb; which slain, the blood sprinkled saved the Israelites, which was a type of the Lamb of God, that taketh away the sins of the world: And, the Sea divided, a type of Baptism; saving the soul, and drowning sin, together with the power of darkness, Pharaoh and his Host. So that howsoever the giving of the Law was with much terror, in regard of the manner: yet in regard of the matter being well understood, it must needs be most comfortable to all the faithful, who believe in jesus Christ, the Deliverer from Egypt; who hath freed us from the curse of the Law, and will work in us both to will and to do the duties of the Law, as fruits of faith, even of his good pleasure. Indeed that notable and excellent Preface to the Moral law, I am the Lord thy God, which brought thee out of the land of Egypt, etc. to the common carnal and unbelieving jews, was a Riddle: but to the Eagle-eyed Believer, jew or Gentile, it is a most clear Gospel; setting forth what jesus Christ hath done for us, and consequently what we should do for him: that as we believe in him, who hath saved and redeemed us out of the house of bondage, and from the servitude of the spiritual Pharaoh; so we should testify this our faith, in loving, fearing, serving and obeying him, in keeping those commandments of Love; written not with pen and ink, but with the finger of God's spirit; not in tables of stone, but in the fleshy tables of our hearts. As it is in the Song of Zachary, 
Luke 1. 74.  That we being delivered from the hands of our enemies, should serve him without fear, in holiness and righteousness all the days of our life. Therefore servants were called à seruando, as being saved by those, to whom therefore they did owe their service. In this respect, the Law and Faith, the Law and the Gospel, are not opposite, but sweetly subordinate the one unto the other: that as Christ hath saved us from the curse of the Law; so he propounds himself to be served of us, by conformity to the Law, in a Christian conversation. So that the Tree of life sweetening these waters of Marah, jesus Christ sweetening 
Exod. 15. 25.  and sanctifying the Law unto us, we drink thereof with comfort, to strengthen us in our way to Canaan, through this wearisome Wilderness. As David saith, I will run the way of thy Commandments, when thou hast enlarged my heart. So that 
Psal. 149.  Faith and the Law, to wit, the obedience of God's will, are sweet, yea inseparable companions, and go hand in hand together throughout the whole Pilgrimage of this life: but in the work of our justification in the sight of God, they are mere strangers one unto the other; yea, sworn opposites, that can never be reconciled, though the Pontificians would never so fain join together Faith God's Ark, and their own work Dagon in their Temple, to stand as copartners in their justification. But Dagon falls down, where the Ark standeth: yea, he loseth his head (all devices to plead for himself) and his hands too, that he cannot do one good deed towards his justification, but remains a mere trunk and senseless block. And as the Philistines, while they boasted they had gotten the Ark of God to their Dagon, were not free but the more followed with divine vengeance: So the Pontificians, while they brag of faith and good works as concurring in justification, they are so far from being saved from God's wrath, as that they do the more incense him against themselves. Nor shall they ever be free from feeling, and fearing Gods plagues, till with the Philistines, they send home the Lords Ark, with a sin-offering: that is, until they repent of this their profanation of the Faith of Christ; which is that only, wherein Israel must be saved, renouncing their own works, as having no more hands than Dagon left them, for to work their justification in the sight of God.   

CHAP. X. A plausible objection of the Pontificians, for the confirmation of their justification by inherent righteousness, answered: and diverse reasons added to show the absurdities of justification by inherency.  
But the Pontificians in the behalf of their justification by inherent righteousness, object: What difference is there (say they) between Gods pardoning our debts, and giving us money to pay them? A pretty device indeed: For so long as they can colour and varnish over their hypocrisy by seeming to ascribe the glory of their inherent justification to God, they think all is well enough; and if probability might stand for proof, our penny of inherent righteousness might prove as good silver to satisfy for our debts to God, as the price of Christ's blood paid for us, and imputed to us. But let Baal plead for himself, seeing he is a God: And for the deciding of this doubt, we have a leading case in the Gospel, that will easily stint the strife. The case is between the Pharisee and 
Luke 18.  the Publican; both went up to the Temple to pray. The Pharisee prayed thus, Lord, I thank thee, I am not as other men, extortioners, unjust, adulterers, or even as this Publican: I fast twice in the week, I give tithe of all that I possess. See what notable virtues here be in this Pharisee. But was he therefore, or thereby justified? No: the Publican rather. But his pride overthrew all: Yet did he not ascribe his virtues to the work of God in him? for he thanked God. Whereupon Augustine 
Aug. de peccatorum merit is & remiss●l. 2. c. 5▪  saith: Pharisaeus gratias Deo agendo, ab eo se accepisse omnia fate●atur, & tamen improbatus est: The Pharisee in giving thanks to God, acknowledgeth he had received all things of him, and yet he was unapproved. And again, Pharisaeus ille superbe 
Aug. de verbis Domini ser. 36.  quidem iustum se dicebat, sed tamen Deo gratias agebat: The Pharisee proudly said he was just, and yet he gave thanks to God. And in another place, Magis iustificatus descendit de Temple 
Aug. de utilit. & necess. poenit. hom. 50.  Publicanus ille, peccatorum confessione sollicitus, quam Pharisaeus meritorum enumeratione securus, quamuis & ipse gratias egit Deo: The Publican went down from the Temple more justified, being careful in confessing his sins, than the Pharisee, who was secure in numbering up his merits, although he gave thanks to God for them. And so to these two, Augustine doth apply that saying in the blessed Virgin's song. He hath filled the hungry with good things, and the rich he hath sent empty away. Now the Pontificians may easily see their own face in this Pharisee. They will be justified by their inherent righteousness. But that is derogatory to God's glory. But they give thanks to God for their inherent righteousness, ascribing it to his gift. So did the Pharisee. Was he therefore justified? Yea, St. Ambrose goes a little further, who speaking of this 
Ambros. in Psal. 118. serm. 3.  Pharisee, and his proud confession, saith: Aduertit hoc Diabolus, & perfundit eum ulcere gravi, ut non teneret caput, ment carnis inflatus, & in eo in quo laudabilis fore crederetur, ibi reprehensibilior iudicaretur. Agebat enim gratias Deo, quod non esset raptor, adulter, iniustus. Qu●m noxie ei luctatus est serp●ns, & gra●●bus ●um spirit ligavit? studet enim supplantare Diabolus bonis operibus intentos. Denique probabilior Pharisaeus ingressus est Templum, quam Publicanus, & condemnatus exiu●: The Devil observes this, and fills him with a grievous ulcer, that he should not hold the head, being puffed up with a carnal mind; and wherein he thought to be commended, there he was judged the more worthy to be reproved: for he gave thanks to God, that he was no extortioner, adulterer, unjust. How dangerously did the serpent encounter him, and bound him with grievous chains? for the Devil studies to supplant those, that are intent and wedded to their good works, whereby to be justified before God. Whence we may observe, what a dangerous doctrine that of the Pontificians is, in seeking to be justified by their inherent righteousness, howsoever they would seem to acknowledge God the author of it. So that by St. Ambrose his doctrine, they that hold this, hold not the head, which is Christ, as the Apostle also speaks: They are puffed 
Colos. 2. 19  up with a fleshly mind. They are bound in Satan's chains. The Devil fills them full of ulcers; and they go away not justified, but condemned. And Gregory saith; Propriam laudem quaerunt ex Dei donis: They seek their own praise by the gifts of God.  
But let us more particularly examine the former objection (although it be grounded upon carnal reason.) What difference (say they) between God: pardoning our debt, and giving us money to pay it? What difference? very great. For first, it is no where written in God's Word, that God enableth man by his grace, to pay his own debt to God. But that God pardoneth our debts, is every where in the Word; and we are taught daily to pray, Forgive us our debts. The debtor in the Gospel, that ought his Lord ten thousand Talents, 
Matth. 18.  but had not to pay: How did he satisfy his Lord? he humbleth himself, and desireth his patience, and he would pay him all. How? Pay him all, when he had nothing to pay? Yes: if his Lord be patient towards him; if he have compassion on him, and forgive him the debt, as he did. But for God to enable a man to pay his own debt to God, is as novel a doctrine, as it is a thing uncouth, and unheard of among men, that a creditor should give his debtor so much money as to discharge his debt, in stead of forgiving the debt. So that the ground of this objection is absurd, even among men, much more with God. Again, the graces of God are never given us for this end, that we should satisfy God's justice thereby, but to glorify his mercy, and sanctify his name in the use of them. Thirdly, the debt wherewith God's justice is satisfied, must be of an infinite value, even as his justice is infinitely offended. The only price of this satisfaction is the blood of Christ, our God and Savionr. This blood is of infinite value, to satisfy God's justice, because it is the blood of God, Acts 20. 28. But there is nothing inherent in us, no grace, no virtue, although infused into us by the merit of this blood shed, and dipped and died in it (as Pontificians play upon it) that can be of an infinite value. For God cannot make us, who are creatures, to be Gods, infinite with himself the Creator? But if God should enable us to satisfy for ourselves, and to pay our own debts to God, it were to make Gods of us. None can satisfy God for man's sin, but only God; God-man jesus Christ. Do we ever read, that God made man to be his own Saviour, as Pontificians blasphemously avouch? ay, even I am the Lord (saith God) and 
●sa. 43. 11.  besides me there is no Saviour. No Saviour then but the Lord God. This is peculiar and proper to Christ alone. Acts 4 12. There is no other name under Heaven given amongst men, whereby we must be saved; neither is there salvation in any other. Salvation then is in Christ alone; in us therefore it is not. In us it is not to pay our debt for the least sin: we cannot answer him one for a thousand, as job saith; How should man beiust with God? If he will contend with him, 
job 9, ●.  he cannot answer him one of a thousand. So that for a man to say, he is justified by his own inherent works, though flowing from Christ's merits, is to make a Christ of himself. He that advanceth his graces received of God, to such a high pitch, as to esteem them satisfactory to God's justice, is to make the gifts of God, to be so many Gods. As Ambrose 
Am●r. de vocat. Gent. lib. 1. ca 2.  saith; Inexcusabiles facti sunt, qui Deos sibi Dei dona fec●runt, & quae creata erant ad utendum, venerati sunt ad colendum: They are become inexcusable, who of God's gifts have made Gods to themselves; and those things which were created to be used, they adore them as an Idol. Only Christ is that sacred and mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that fish, in whom is found our tribute-money; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to satisfy the Majesty of God. This money must be stamped no where but in Gods own Mint; as the pure silver Oar of it is no where found, but in Gods own Ours, the holy Scriptures; no other Image or Superscription must be upon it, but that of jesus Christ, and none may tender, or offer it up to God, but only Christ. 1. Tim. 2. 6. There is one God, and one Mediator between God and man, the man Christ jesus, who gave himself a ransom for all. This pure ransom, more pure, more precious than gold, will endure no mixture, no allay of any other metals, much less of any dross. But inherent righteousness in us, though dipped in Christ's blood, as having received a tincture from it, as they say, if we offer it to God for currant payment, he will easily perceive it counterfeit coin, of our own mynting, of our own inventing, no better than Alchemy, little silver, but much dross in it, even the dross of humane invention and corruption, which if it be brought to God's touch, turns colour; if put in the Scale of the Sanctuary, is found too light; if cast into the Test of God's fiery justice, it is blown all away in smoke. As Esay saith; Thy silver is become dross, 
Esa. 1. 22. jer. 6. 30.  thy wine mixed with water. And as jeremy saith; Reprobate silver shall men call them, because the Lord hath rejected them. Our inherent righteousness, call it Christ's merits, or what you will, is at the best but as Piscis in arido. The fish, while it is in the sea, liveth, moveth, is full of strength and agility; but upon the dry land, it strait loseth all his vigour, motion, and life itself, and quickly putrefieth: even so the merits and righteousness of Christ, being in him, as in their proper element, are most lively and vigorous, strong and available to satisfy God's justice, and to plunge all our sins into the deep bottom of the bottomless deep of his mercies, by that sweet smelling sacrifice of himself once offered: but take any part of these merits of Christ out of him, and put them into our dry and parched sandy souls, and they become of no life, of no validity, to make the least satisfaction for the least sins; yea, in this respect they stink in the nostrils of God. Our souls are but broken Cisterns, to contain this pure water of life. God could never yet find any thing in us; in us, I say, but only faith, whereby to justify us: and this faith, not as a work of ours justifying us, but as an instrument applying Christ, by whom, in whom, and for whom we are justified. If God justify us for righteousness inherent, or dwelling in us, than God should be said to justify the godly: but the Scripture saith otherwise, That God justifieth the ungodly. Rom. 4. 5. Now to him that worketh 
Rom. 4. 5.  not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. where faith being opposed to working, cannot be said to justify, as it is a work. A notable testimony to prove, that our justification is not from within us, but from without us; not in us, but on us; not of him that worketh, but of him that believeth in him that justifieth: Whom? the godly? Nay: but the ungodly. As Augustine 
Aug. ●on●es. lib. 10. cap. 2.  saith; Tu, Domine, benedicis iustum, sed eum prius iustificaa impium: Thou, Lord, dost bless the just, but first, he being ungodly, thou justifiest him. As if he had said, Being first ungodly, thou didst justify him, and then being just, thou Lord dost bless him. How then comes this foreign righteousness upon an ungodly man? The Apostle showeth; His faith is counted for righteousness. How? His faith lays hold on Christ, who is the Lord our righteousness: being made unto us of God, wisdom, and righteousness, and sanctification, and redemption, that according as it is written, He that glorieth, let him glory in the Lord. 
●. Cor. 1. 30.   
But will the Pontifician say, Do you call the graces of Christ in us counterfeit coin, dross, reprobate silver, etc. Yes, if ye reckon it for pay, to satisfy God's justice withal: in this sense in us, it is mere counterfeit, dross, reprobate silver, coined in the Mint of Satan's forgeries. It is but as the Sunbeam upon a dunghill, raising up a stinking vapour, in stead of a sweet odour in God's nostrils. But the graces of God in us, flowing from our head Christ jesus, in whom we are first justified by faith, are the matter of our sanctification, and the consequent fruits and effects of our justification. Thus, they are a Well of living waters, springing up in us unto eternal life. Thus, they are a garden of spices, yea of costly Spicknard, yielding a fragrant smell, while the Sun of righteousness shines upon them. Thus are they more pure and precious than gold, yea, than much fine gold. Thus are they so many precious stones, to pave our way that leads to the Kingdom of Heaven: Yea thus, so many peerless Pearls which adorn our Crown of grace here, and shall much more gloriously embellish and beautify our Crown of glory hereafter. Thus, all our good works, and words, and thoughts, are precious even in God's sight through Christ. They will stand before his mercy seat, but they dare not stand before the Tribunal of his strict and severe justice. They dare come before God, as a proof of our faith and obedience, but not as a price of our sin and disobedience. And at the best, cause we have to pray God's mercy for them, but in no case to pay his justice with them.  
Now there be many reasons, why inherent righteousness is no formal cause of our justification in the sight of God. First, because it is a mere humane invention: It hath no warrant in God's Word, and consequently, no warrant at all. Will the Pontificians herein, as they are willing in other things, stand to the judgement of their father Aristotle? He saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Arist. polit. lib. 2 cap. 8.  All things are better determined according to the Law, than according to man's will: for it is no sure rule. Tertullian said of an error of Hermogenes, about the creation of the world of a pre-existent matter: Scriptum esse doceat 
Tertul. advers. Hermog. lib.  Hermogenis officina. Si non est scriptum, timeat: Let the shop of Hermogenes show this to be written. If it be not written, let him fear. Now justification is a fundamental doctrine, that cannot stand but upon the Scriptures. justification is by faith, and faith comes by hearing, and hearing by the Word of God. The word is near thee, even in thy mouth, and in thy heart; that is, the word of faith, which we preach: for with 
Rom. 10. 1.  the heart man believeth to righteousness, and with the mouth confession is made to salvation. Let Pontificians fear to frame such a justification, as they find not in the Scriptures. Secondly, because inherent righteousness doth not only diminish the glory, but even abolish the merit of Christ in all his sufferings. His glory it is, to be our whole and sole Saviour; this glory he will not impart to any creature: for he saith; I, even I am the Lord, and besides me there is no 
Esa. 43. 11. Stella in Luc. cap. 4.  Saviour. Stella observeth well, saying; Redemptor & redemptus invicem se excludunt: To be a Redeemer, and to be redeemed, are two incompatible things, and cannot consist together. But the faithful are called, The redeemed of the Lord, Esa. 62. 12. and the Lord the Redeemer; therefore in no sort can they be their own Redeemers, unless Christ be denied to be their Redeemer, and they his redeemed. Again, the merit of Christ's sufferings, was to entitle us to the entire obedience and righteousness of Christ, to make it as firmly and wholly ours by imputation, as our sin was his by imputation. But inherent justification robs Christ of his glory, seeing thereby every man becomes his own Saviour, atleast in part, and so Christ is denied to be a perfect and alone Saviour. And seeing inherent righteousness challengeth only a part of Christ's merits, and consequently, alloweth him to be but a party-saviour, and so also that he bore our sins but in part, to the end we might fill up what is wanting, either by our own works, or by the surplusage of some feigned Church-treasure, and works of supererogation or satisfaction. Hence it is, that Christ being divided, and our righteousness parted between him and us, that his death comes utterly to be abolished, and of none effect. For as the Galathians joining circumcision with Christ, and their works with faith▪ in their justification came to be abolished from Christ, and Christ profited them nothing: So all Popish inherency of righteousness, joining Christ's merits and man's works together, doth utterly annihilate and frustrate the death of Christ. For faith and works are opposite, and exclude each other in the point of justification. As the Apostle saith; If by grace, than it is no more of works, otherwise 
Rom. 11. 6.  grace is no more grace. But if it be of works, then is it no more grace, otherwise work is no more work. So that grace and works, are unreconcilable and incompatible in the work of justification. Although the Trent Council doth, 
Concil. Trid. Ses. 6. cap. 8.  according to her manner, most impiously abuse that former place to the Romans, applying it only to exclude merit of condignity from those works, which go before justification, though not merit of congruity, according to her equivocal scope: destroying in one little Chapter the true nature and property of faith and grace in our justification.  
A third reason condemning Popish justification by inherent righteousness, is because it perverteth the whole tenure of the Gospel, and those clouds of testimonies therein, all evidently proving our justification by Christ through faith, as hath been formerly declared. A fourth reason, because it fills the heart with pride, as we have seen in the example of that Pharisee, who though he acknowledged God to be the Author of his many virtues, yet because he rested in them, and placed therein his righteousness and perfection, he failed of God's approbation. And we see the Apostle doth often strike upon this string, showing how pride doth necessarily follow this justification by works at any hand: for by faith boasting is excluded, Rom. 3. 27. & 4. 2. & 1. Cor. 1. 29. & Ephes. 2. 9 Not of works, lest any man should boast. Implying, that works in justification, is as the Leaven of the Pharisees, it sowers and swells the whole lump. And there must needs be an intolerable height of pride in that man's heart, that dare with Lucifer, ascend into the seat of God, and aspire to be like the most High, by joining his works and Christ's merits together, whereby he will be justified in the sight of God, and become a fellow-saviour with jesus Christ. A fifth reason followeth hereupon, That consequently this doctrine of inherent justification leads a man headlong to hell. For as it teacheth a man to aspire to a partnership with Christ in his glory, in the work of justification: so it maketh him to have fellowship with the Devil and his Angels, in their eternal condemnation. It is not possible this doctrine should ever bring a man to Heaven; it being as it were a Ladder, the one side whereof is of Timber, and the other side of a Reed, joined together by rotten steps. For man's works are that side of Reed, and Christ's merits are the other side of Timber of the Tree of life, both joined together by the steps of unsound doctrine of inherent righteousness: Like those feet, part of iron, and part of clay, no way cohering together. 
Dan. 2. 33.   
In a word, this doctrine of inherent righteousness, is a false and deceitful doctrine: which as it can never truly justify a man in God's sight, so it can never satisfy the conscience with solid comfort. For, that which justifies a man in the sight of God, gives a man boldness and confidence in his presence. Therefore the Apostle saith, Being justified by Faith, 
Rome, 6. 1. 2.  we have peace with God through our Lord jesus Christ; by whom also we have access by Faith into this grace, wherein we stand, and rejoice in hope, of the glory of God, etc. And chap. 8. 33. Who shall lay any thing to the charge of Gods chosen? It is God that justifieth. And, Heb. 10. 19 wheres having showed that our justification stands in remission of sins; he inferreth thereupon, That we have boldness to enter into the Holiest, that is, into heaven, by the blood of jesus. This is it that gives us true peace of conscience in ourselves, and confidence towards God. But inherent righteousness can never give us this peace of conscience, this confidence towards God, being at the best mingled with infinite imperfections and corruptions. Even Bellarmine himself confesseth, That it is the safest and securest course to rely upon the only merits of Christ. And we read, that Stephen Gardiner, that bloody persecuter of God's Saints, lying upon his death bed, and being demanded by some that stood by, a reason of his faith, how he looked to be saved: His answer was, That (for his part) he believed, he could not be saved but by the only merits of jesus Christ: but (saith he) this is a secret, and must be kept from the people's knowledge; for if this gap be once set open, then farewell all good works. Yea Pope Gregory the Seventh, that notorious Hildebrand, recounting his many pontifical prerogatives; and among them, that one, That if the Bishop of Rome have any personal defaults, yet undoubtedly he is sanctified by the merits of blessed Peter: but at length, having 
Baron. an. 1076 n. 33.  drunkin such store of iniquity, like water, as an old leaking ship, now ready to sink in the very havens mouth; being put to a pinch, upon the apprehension of God's approaching arrest, haling him unto judgement; then he could learn to say, I find myself so surcharged with the huge weight of my sins, that there remains for me no hope of salvation, but in the sole mercy 
Baron. an. 1074 n. 7.  of jesus Christ. So that the very Arch-Pontificians themselves in their death, when their conscience is made their judge, renounce their own Doctrine, & seem to desire to dye good Protestants: like Balaam who wished he might dye the death of the righteous. But I cannot see by what way such doubling Wanderers can come to heaven: because, as in their life they denied the doctrine of Faith; so in their death they are (for aught we may deem) devoid of the duty of charity. Die they not in a most preposterous malice and envy? They would go to Heaven, but would pull the Ladder after them, lest the simple people should follow them. So the Hypocritical Pharisees, who shut up the Kingdom of Heaven against men; neither going in themselves, nor suffering 
Mat 23. 13.  those that would, to enter in. Thus the Testimony of Roman Catholics themselves may be sufficient to convince the vanity and falsehood of their justification by their inherent righteousness. But yet for more confirmation of the truth, and confutation of this damnable doctrine of Popery; let us take a brief view of the faith, and opinion, which the Saints of God from time to time have had concerning their own inherent righteousness. Abraham the father and figure of the faithful, for all his works, yet was not justified by them in the sight of God, as the Apostle testifieth of him, Rom. 4. 2. for if Abraham were justified by works, he hath whereof to glory, but not before God. This only testimony might stand for all, to prove wherein the righteousness of all the faithful consisteth, whereby they stand just in the sight of God; to wit, not in their inherent righteousness, but in the only righteousness of Christ imputed, and by faith applied. Thus job confessed he stood justified, job 9 2. How should man be just with God? if he will contend with him, he cannot answer him one of a thousand. And ver. 20. If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse. And Chapt. 25. 4. How can man be justified with God? yea, Chapt. 9 15. whom (saith he) though I were righteous, yet would I not answer, but I would make supplication to my judge. Indeed towards his friends he stands stoutly in the justification of himself, namely, of his integrity and sincerity, and that he was no hypocrite, as they, no less uncharitably, than untruely charged him; but towards God he bears himself far otherwise: before him he humbles himself, he makes supplication to his judge, & saith, Chap. 9 30. If I wash myself with snow-water, and make my hands never so clean, yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me: for he is not a man, as I am, that I should answer him, and we should come together in judgement. And Chapt. 10. 14. If I sin, than thou markest me, and thou wilt not acquit me from mine iniquity. If I be wicked, woe unto me: and if I be righteous, yet will I not lift up my head; I am full of confusion, etc. But had job no good works? Yes, look upon his life described in his 29. 30▪ & 31. Chapters. He was an eye to the blind, and a foot to the lame, a deliverer of the poor, fatherless, and friendless from the oppressor, breaking the jaws of the wicked, and plucking the spoil out of his teeth: He wept for him that was in trouble, and his soul was grieved for the poor. And though he were a great man, a wise man, a Prince, yet he ate not his morsels alone, but the poor and fatherless fed with him. The naked limbs blessed him, being warmed with the fleece of his sheep. What sin was job addicted to? and what actions of piety and mercy did he not abound in? Insomuch, as in respect of his sincerity and integrity of heart, he durst say, If I have walked with vanity, or if my foot hath hasted to 
job 31. 5.  deceit, let me be weighed in an even balance, that God may know mine integrity. And God knew his integrity, giving testimony unto it, that he was a man perfect and upright, and one that feared God, and eschewed evil. Yet all this righteousness job renounceth, when he comes to the strict trial of God's Tribunal. For, coming to stand in God's presence, he saith, Chapt 42. 5. I have heard of thee, by the hearing of the ear; but now mine eye seeth thee: wherefore I abhor myself, and repent in dust and ashes. An admirable type of a faithful man, not trusting in his own inherent righteousness, but in the only mercy of God through Christ's merits, whereby only he stands justified in the sight of God.  
Was not David also a holy man, an honest hearted man, after Gods own heart? yet he professeth, Psal. 71. 15. etc. My mouth shall show forth thy righteousness, and thy salvation all the day: for I know not the numbers (that is, the perfections) thereof. I will go in the strength of the Lord God, and will make mention of thy righteousness, even of thine only. And in the beginning of the same Psalm, In thee, O Lord, have I put my trust, let me never be put to confusion, deliver me in thy righteousness. And Psalm 89. 16. speaking in the name of all the faithful, he saith; In thy name shall they rejoice all the day, and in thy righteousness shall they make their boast. And upon the 32. Psalm, Paul hath these words, as a Commentary of David's words, Rom. 4. 6. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying: Blessed are they whose iniquities are forgiven, and whose sins are covered: Blessed is the man to whom the Lord will not impute sin. But David disclaimeth the justification of all inherent righteousness in the sight of God, Psal. 143. Hear my prayer, O Lord, give ear to my supplication; in thy faithfulness answer me, and in thy righteousness, And enter not into judgement with thy servant: for in thy sight shall no man living be justified. And Psalm 30. If thou, Lord, shouldst mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayst be feared. So Esay, that evangelical Prophet, advanceth God's righteousness, and disavoweth man's righteousness. Esay 54. 17. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord. Yea, say the Pontificians, our inherent righteousness is of the Lord. Nay, saith Esay, chapt. 64. 6. We are all as an unclean thing, and all our righteousness are as filthy rags. Yea, say the Pontificians, before we be regenerate, and be in Christ. But Esay speaketh of the Church of the jews, of the circumcised, to whom circumcision was a sign of regeneration, and of God's Covenant of grace, and a seal of faith; and Esay puts himself in the number. Was Esay now unregenerate? And in the name of himself, and the whole Church of the jews, he renounceth all inherent righteousness, as filthy rags; in no sort to be patched and pieced to that garment of salvation, to that robe of righteousness, namely, Christ's righteousness, imputed and put upon us by the hand of faith; wherein Esay and all the faithful rejoice: as he saith, Esa. 61. 10. I will greatly rejoice in the Lord, my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a Bridegroom decketh himself with ornaments, and as a Bride adorneth herself with her jewels. And in the 43. of Esay, vers. 25. & 26. there is a flat opposition between God's mercy, and our works in justification: I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. But may not our works come in as sharers with God's mercies? What works? The Prophet addeth in God's person: Put me in remembrance, let us plead together: declare thou, that thou mayst be justified. If God plead with us in judgement, we have no evidence of any works in us, whereby to be justified in his sight.  
But our works and obedience to God's laws are called our righteousness. As Matth. 5. 20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the Kingdom of God. I answer, this place may well be understood of evangelical righteousness, opposite to that legal righteousness of the Scribes and Pharisees, and so Christ points us to the righteousness of faith in him. But admit our works be called our righteousness. what then? doth it follow that this is our righteousness, to justify us in the sight of God? Nothing less. For Moses saith (speaking of obedience to God's commandments, Deut. 9) Speak not thou in thy heart, after that thou art come to possess that good Land, saying, For my righteousness the Lord hath brought me in to possess this Land. No, faith Moses, understand that the Lord thy God giveth thee not this good Land to possess it, for thy righteousness. Now the Land of Canaan was a type of God's Kingdom, which we cannot come to possess by our own inherent righteousness. Whereupon St Ambrose 
Ambros. in Psalm 43.  in his enarration upon the 43. Psalm, but according to our account 44. v. 3. They got not the Land in possession by their own sword, etc. saith, Patres nostri, utpote proximi & haeredes Patriarcharum, plantati in terra repromissionis, non suis hoc meritis vindicabant: Our fathers, to wit, the next successors and heirs of the patriarchs, being planted in the Land of promise, did not claim this as due to their merits. Ideo nec Moses cos induxit, ne Legis hoc existimetur esse, sed gratiae; Lex enim merita examinat, gratia fidem spectat: Therefore (saith he) neither did Moses bring them in thither, that it might not be reckoned as the work of the Law, but of Grace; for the Law examineth works or merits, but Grace respecteth faith. Therefore, as not Moses, but josua or jesus (forso was his Name) was appointed to bring the children of Israel into the possession of Canaan, the Land of promise; which importeth also 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Canaan: which is as much as to show grace, favour, or mercy.  the Land of mercy, or of grace: So not the Law given by Moses, but jesus Christ, by whom came grace and truth: he our true joshua bringeth his people into the possession of grace and glory. Ergo qui non in brachio suo, hoc est, in sua operatione praesumit, sed in Dei gratia, credens, quòd non facta sua unumquemque iustificant, sed fides prompta: dicit Domino, Tues ipse Rex meus, & Deus meus, qui mandas salutes jacob▪ Therefore (saith holy Ambrose) he that presumeth not in his own arm, that is, in 
Ambros. ibid.  his works, but in the grace of God; believing, that not a man's works, but his prompt and clear faith, doth justify him: this man saith unto the Lord, Thou art my King, and my God, that commandest salvation for jacob. True it is, that the same Father in another place saith; Sola fides non sufficit: 
Ambros. in epist. ad Hebr. cap. 4.  operari per dilectionem, etc. Sole faith is not sufficient: it is necessary that faith work by love, and converse worthy of God. And a little after, Festinemus, etc. Let us hasten to enter into that rest, because faith is not sufficient, but a life beseeming faith must be added, and great care used, that faith be not idle. For it is necessary for every one that would possess Heaven, to adorn his faith with good works. So he. True: a most pious and Christian speech; but in all this he saith not, that faith alone is not sufficient to justify us in the sight of God, and so to bring us to the possession of Heaven: for than he should contradict himself elsewhere, where he saith; Sublatis omnibus operibus legis, sola fides posita est ad salutem: All 
Ambr. in Rom. 9  the works of the law being removed, only faith takes place in our salvation. Mark, he saith; Sola fides: only faith. And again, the same Father saith elsewhere: Non operibus iustificamur, 
Ambr. de jacob. & vita beata. lib. 2. cap. 2.  sed fide, quon●am carnalis infirmitas operibus impedimento est, sed fidei claritas factorum obumbrat errorem, quae meretur veniam delictorum: We are not justified (saith he) by works, but by faith; because the infirmity of the flesh is an impediment to works, but the glory of faith doth cover the error of our works, which faith obtaineth remission of sins. And again; Infirmitas excludit à venia, & fides excusat à culpa: Our 
Ambr. in Apol. David.  infirmity excludeth us from pardon, and faith excuseth us from blame. And setting down his peremptory judgement, grounded upon Scripture, he saith: Arbitramur secundum Apostolum, iustificari hominem per fidem sine operibus legis. justificetur ergo ex fide David, qui per legem peccatum agnovit, sed peccati veniam ex fide credidit: We definitively conclude (saith he) according to the Apostle, that a man is justified by faith without the works of the law. Therefore let David be justified by faith, who by the law acknowledged his sin, and by faith believed the pardon of his sin. And again elsewhere: Deus clementia bonitatis suae semper homini procurans, ut & quod 
Ambros. in Rom. cap. 11.  sine lege peccatum erat, & in league, posset deleri: hoc decrevit, ut solam fidem poneret, per quam omnium peccata abolerentur: That is, God by the clemency of his goodness, always providing for man, that both sin committed without law, and in the law, might be blotted out: hath made this decree, to appoint sole faith, whereby all men's sins might be abolished. Now compare these judicious sayings of this holy man, with that he said formerly, that sole faith is not sufficient, but a good life must be added▪ and it will plainly appear, that he speaks of faith alone, as sufficient to justify us in the sight of God, and to procure us the possession of heaven; yet he means not a solitary and dead faith, but such a faith, as is a living and saving faith, working by love, which hath as well a work of sanctification in a holy life amongst men, as of justification by a holy belief in the sight of God. For there is frequent mention of a twofold righteousness in the works of ancient 
Note.  Fathers: The one of justification before God, which is the righteousness of faith; the other, of justification before men, which is the righteousness of works. This second, is via regni; the way to the kingdom: that other of faith, is caus●●egnandi; the cause of our reigning in this kingdom.  
Saint Paul also disclaimeth all his former Pharisaical life, which, as touching the Law, was unreprovable, calling and accounting it but dross and dung. Nay, now after his conversion, having walked holily and faithfully in his Apostolical vocation and Ministry, so that he knew nothing by himself: 
1. Cor. 14. 4.  yet what saith he? Although I know nothing by myself, yet am I not thereby justified: but he that judgeth me is the Lord. And renouncing all his inherent righteousness, all his desire was to be found in Christ, not having his own righteousness, 
Phil. 3. 9  which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith.  
To omit the multitude of testimonies of holy men of God, the fathers of the Church, from time to time, who in their writings do renounce their own inherent righteousness, as justifying them in the sight of God: Let us, for conclusion of this point, add a few memorable sayings uttered by dying men, such as were of a holy life & conversation, now going to appear before the dreadful Tribunal of Gods most strict and unpartial judgement, & now sealing up their faith with their last breath.  
Possidonius in his 27. Chapter of the life of Augustine, tells 
Possidonius in the beginning of St. Augustine's works. See Chemmtius his Examen of justification  a memorable story. Augustine (saith he) told us, that he heard a most wise and pious answer of Ambrose, of blessed memory, drawing near his end, which he much praised and commended: for when that venerable Father lay upon his deathbed, and was desired of the faithful standing about his bed, with tears, that he would ask of the Lord a longer time of his Pilgrimage here, he answered them: 
* The like speech did venerable Bede utter at his death: saying to his friends, I have so lived among you, that I am not ashamed of my life, neither fear I to dye, because I have almost gracious Redeemer. Remains.  I have not so lived, as that I am ashamed to continue amongst you; nor yet am I afraid to dye, because we have a good Master. And herein (saith Possidonius) our Augustine now aged, did admire and praise his words, as refined in the fire, and weighed in the balance. For therefore is he to be understood to say: Nor do I fear to dye, because we have a good Master; lest he might be thought to trust and presume too much upon his most sanctified life. But I have not so lived, that I am ashamed to live among you: this he said in regard of that, which one man might know of another; for knowing the trial of divine justice, he said, he relied more upon the goodness of his Lord, than upon his own merits: to whom also he prayed daily in the Lord's Prayer, Forgive us our debts, etc.  
Bernard, when he seemed to draw his last breath, being 
Guil. Abbess in vita Bern. lib. 1. cap. 13.  in a trance, he thought he was presented before the Tribunal of his Lord: And Satan also stood opposite against him, charging him with many wicked accusations. And when he had prosecuted all to the full, than the man of God was to plead for himself. And being no whit terrified or troubled, he said: I confess I am unworthy; nor can I obtain the Kingdom of Heaven by mine own merits: But my Lord obtaining it by a double right, to wit, by the inheritance of his Father, and by the merit of his passion, contenting himself with the one, he bestoweth the other upon me: by whose gift, claiming it as mine own right, I am not confounded. At this word, the enemy went away confounded.  
There is extant an exhortation of Anselm to a dying brother, set down in most sweet words. When any brother seemeth to be extremely oppressed, it stands both with piety and prudence, that he be exercised by a Prelate, or some other Priest, with these questions and exhortations under written. And first, let him be demanded:  
Brother, dost thou rejoice, that thou shalt dye in the faith? and let him answer: I do. Confess that thou hast not lived so well as thou shouldest: I confess it. Dost thou repent of it? I do repent. Hast thou a will and purpose to amend, if thou shouldst have time to live longer? Yes. Dost thou believe that the Lord jesus Christ, the Son of God, died for thee? I believe it. Dost thou believe thou canst not be saved, but by his death? Yea. Dost thou from thy heart thank him for this? I do. Give therefore, while there is life in thee, always thanks unto him, and put thy whole trust in this his only death. Commit thyself wholly to his death. Cover thy whole self with this death, and wrap thyself wholly in it. And if the Lord go about to judge thee, say: Lord, I put the death of our Lord jesus Christ between me and thy judgement; otherwise, I will not contend with thee. If he shall say, that thou hast deserved damnation; say thou, I set the death of our Lord jesus Christ between me and my illdeseruing, and assign me the merit of his most precious passion for my merit, which I myself should have had; but alas have not.  
Let him say again: I put the death of our Lord jesus Christ between me and thy wrath. Let him also say three times; O Lord, into thy hands I commend my spirit. And let those that stand about him, answer: Into thy hands, O Lord, we commend his spirit. And he shall dye secure, and shall never see death.  
The same Anselm in his meditations, as it were setting himself before the Tribunal of God's judgement, whereby he declareth that neither the life of the regenerate, nor good works can stand against divine justice, but only Christ the Mediator, saith; My life doth terrify me: for my whole life being exactly discussed and sifted, doth appear to me either to be sin, or mere barrenness. And if any fruit appear therein, it is either so counterfeit, or imperfect, or one way or other corrupt, as it cannot but displease God: for all of it is either sinful and damnable, or unfruitful and contemptible. But why do I separate or distinguish unfruitful from damnable? For if it be unfruitful, it is damnable: For every tree which bringeth not forth good fruit, shall be cast into the fire. O therefore dry and unprofitable tree, worthy of eternal fire! what wilt thou answer in that day, when it shall be required of thee, even to a moment, how thou hast spent all that time limited and bestowed on thee to spend thy life in? O extremity! On the one side sins accusing; on the other justice affrighting: underneath, Hell's horrible Chaos gaping: above, the angry judge: within, the conscience boiling; without, the world burning. The righteous shall scareely be saved; the sinner taken tardy, where shall he appear? To lurk, shall be impossible, to appear intolerable. Who shall advise me? Whence shall I expect salvation? Who is he that is called the Angel of great counsel? The same is jesus. The same is the judge, between whose hands I tremble. Pause awhile, O sinner, do not despair. Hope in him, whom thou fearest, fly to him from whom thou hast fled. O jesus Christ, for this thy name sake, deal with me according to this name: look upon this wretch calling on thy name. Therefore, O jesus, be my jesus for thy name's sake. If thou shalt admit me into the large bosom of thy mercy, it shall be never a whit the narrower for me. True it is, my conscience hath deserved damnation, and my repentance sufficeth not for satisfaction: but certain it is, that thy mercy surpasseth all misdeeds, etc.  
It is recorded of Edward the Confessor, once King of this Island, that lying on his deathbed, his friends about him weeping, he said; If ye loved me, ye would forbear weeping, and rejoice rather, because I go to my Father, with whom I shall receive the joys promised to the faithful; not through my merits, but by the free mercy of my Saviour, who showeth 
Elreidus Rivallensis Remains.  mercy on whom he pleaseth.  
Thus by these and such like testimonies of holy and devout men, not in their Rhetorical declamations, to win applause with men, but in their saddest meditations, as standing in the presence, yea before the dreadful Tribunal of that just God: it may easily appear, what confidence is to be put in the best man's works, or inherent righteousness. All these will prove but dry fuel and stubble, when they come to that consuming 
Heb. 12. 29. Esay 33. 14.  fire, to those everlasting burnings. It is an easy matter for a carnal man, seduced with error, and possessed with the spirit of pride, while he is in his prosperity, and senseless security, as little considering, as conceiving the power of God's wrath, as David speaks; as little knowing the nature of sin, as the terror of God's strict justice, to be pussed up with an opinion of a few poor beggarly supposed good deeds. Just like our first Parents, who when they had sinned, and so incurred Gods eternal wrath, got a few figge-leaves to cover their nakedness and shame, thinking themselves now safe and secure enough. But no sooner did they hear the voice of the Lord God, coming as a judge towards them, but for all their figge-leaves, they run and hide themselves among the Trees of the Garden. Their figg-leaves quickly began to wither, when once the fire of God's jealousy began to approach. But let now the bravest Pontifician of them all, standing so much upon the pantofles of inherent righteousness, let him lav aside his carnal security, his love of the world, his wilful blindness, having looked his face in the glass of God's Law, and catechised himself according to the strict Canon thereof, etc. and let him now bethink himself of an account he is to make, and that presently, before a most severe and unpartial uncorrupt judge, of all his thoughts, words, works, omissions, commissions; let him take into his consideration (if he have so much grace and judgement to consider) the nature of sin, which is such, as the least sin is sufficient to damn him soul and body for ever: for, He that keepeth the whole Law, and yet faileth in one point, is guilty of all. 
james 2. 10.  And the Law saith, Cursed is every one that continueth not in all 
Gal. 3. 10.  things written in the Law to do them. Mark, In all things: yea such is sin, as it could not be purged, nor man's soul redeemed from it, nor God's wrath appeased, nor his justice satisfied, but by the only death of the only son of God. Tell me, what that justice is, which will not be satisfied: Tell me what that sin is which will not be expiated, but by the extreme humiliation, bloodshedding, death & passion of the dearest son of the eternal God? Tell me, how severe is that justice, how implacable that indignation against sin, which would not spare the most immaculate Lamb of God, the pure spotless Son of righteousness, even righteousness, holiness & innocency itself? These things well weighed & digested in thy more refined judgement, according to the standard of the Sanctuary; come now Pontifician, glittering in thy white linen of thine inherent righteousness, set thyself before God's dreadful Tribunal, to receive thy eternal doom, according to thine own deservings: bring with thee all thy merits, number now before the judge of heaven & earth thy many pilgrimages, thy many Prayers, Pater-nosters, Aue-maries', Canonical hours, Shrifts, Shrines adored, Saints invoked, and the like: But thy conscience will give thee, that all these being but will-worship, and humane inventions; of which God will say, Who required these things at your hands? condemned also in Esay, saying, Their fear towards me was 
Esay. 29 13.  taught by the precept of men: they will vanish into smoke when they are tried in Gods Test. Therefore howsoever the Romane-Catholicke Church prefers these her own Rites, and Ceremonies, and Ecclesiastical observances of her own invention, as being more holy and more meritorious, than those duties of Christian holiness commanded and prescribed in God's Word: yet in the more sober judgement of thine unpartial Conscience, know, that if God respect any righteousness at all in us, it must be that especially, which himself hath commanded. If therefore thou hast any store of these, bring them with thee. If thou canst, Tell this judge, that thou hast dealt truly and justly with all men, that thou hast been liberal to the poor, given much Alms, yea perhaps bequeathed all thy goods and possessions to pious uses, even in thy life time; and that not to the maintenance of a Monastical Society of lazy and lustful Abbey-lubbers, but upon the truly poor indigent Brethren of Christ; that thou hast dispossessed and divested thyself of all earthly preferment and honour, & so become poor for Christ's sake; thou hast exercised thyself with watchings & fastings, not as man, but as the Lord hath commanded; and much more than all this, if thou canst allege for thyself. Well▪ But all these things must now be weighed in a just and even balance, not of man's imagination, but of God's strict judgement. Now will not he find, thinkest thou, an infinite lightness in thy best works? will not his most pure eyes easily discern thy most pious actions to be fraught with many imperfections, defiled with the mixture of manifold corruptions, as water running through a puddly chamnel? he will discover in all these works of thine, besides infinite defects & failings in all, thy many sinister ends; the pride of thy heart, thy self-love, the love of vain glory, the love of thine own felicity, more than of the glory of God, & a thousand secret corruptions, lurking in the secret corners of thy selfe-deceiuing heart. Nay, besides this, thou canst not number up so many good duties which thou hast done, as this all-seeing judge can number, and set before thee greater and weightier duties, which thou hast altogether omitted. And more than that too, this judge can muster up unto thee whole Legions of sins, which thou hast committed, the least whereof, all the men in the world, with all their merits, their arrogant works of supererogation, the feigned treasure of the Church, with Masses and Dirges, and whatsoever else man or Angel can devose, cannot possibly appease the wrath, and satisfy the justice of this judge for. For if all the Creatures in the world could satisfy God's justice for one sin: wherefore died the innocent Lamb, and the only Son of God? Well then, in this case what wilt thou do? whither wilt thou fly? where wilt thou seek relief for thy perplexed spirit? where comfort for thine appalled conscience? where a sanctuary for thy soul, now pursued with the hue and cry of diviue justice and revenge, of hell, and Satan, of the guilt of thy tormenting conscience for sin? Thy good works and merits? They cry guilty before God's throne, of many imperfections, defects, corruptions. If thy actual transgressions, which are many, if thy total omissions of duties which thou oughtest to have done, should be silent, yet even thy best actions, which thou bringest to plead for thee, would, and must tell the truth, and become a full grand jury to bring-in the verdict of thy condemnation. And then thou shalt be found such, as the Gospel hath doomed: who pleading their great works before the judge, received this sentence, I know you not, depart from me 
Mat. 7. 22.  ye workers of iniquity. Dost thou not think it safest now to be of thy Brother or thy Father Bellarmine's mind, who, howsoever, as a member of the Papal State, he writ mainly against the truth of justification: yet one time speaking his conscience, and uttering his private judgement, said, Propter 
Bellarm. de iustif. l. 5. c. 7.  incertitudinem propriae iustitiae, & periculum inanis gloriae, tutissimum est fiduciam in sola Dei misericordia, & benignitate reponere: Because of the uncertainty of our own righteousness, and the peril of vain glory, it is most safe to repose our confidence in the only mercy, and favour of God. Only herein be unlike this Brother or Father of thine: For this sentence of his standing in his works, shall rise up in judgement against him at the latter day, for all his lies spoken through hypocrisy: but let it teach thee, so to renounce all thy supposed merits, as reposing thyself in the only mercies of God, and merits of Christ, thou mayst, flying from Babylon, find mercy and salvation in the great day of the Lord jesus.  
Let me hereunto add a passage or two, one out of Augustine his Manual; which Book though it be fathered upon some other Author, yet the chief matter of it is confessed to be collected out of Augustine's Works: In omnibus adversitatibus 
〈…〉.  non invenio tam efficax remedium, quam vulnera Christi: in illis dormio securus, & requiesco intrepidus, Christus mortuus est pr●nobis. Nihil tam ad mortem amarum, quod morte Christi non san●tur. Tota spes mea est in morte Domini mei. Mors eius meritum meum, refugium meum, salus, vita, & resurrectio mea: meritu● meum, miseratio Domini. Non sum meriti inops, quamdiu ille miserationum Dominus non defuerit. Et misericordiae Domini multae, multus ego sum in meritis: Quanto ille potentior est ad saluandum, tanto ego securior. Peccaut peccatum grande, & multorum sum mihi conscius delictorum; nec sic despero, quia ubi abundaverunt delicta, superabundavit & gratia: In all adversities (saith he) I find not a more effectual remedy, than the wounds of Christ; in them I sleep securely, in them I rest without fear. Christ died for us. There is nothing in death so bitter, which cannot be cured with the death of Christ. All my hope is in the death of my Lord. His death is my demerit, my refuge, my salvation, life and resurrection: my merit is the Lords mercy. I want no merit, so long as the Lord of mercies is not wanting And while the Lord is rich in mercies, I am rich in merits. The more able he is to save, the more am I secure. I have committed some heinous sin, and am guilty of many trespasses, yet I despair not, because where sins have abounded, there grace hath also supper abounded. And in the 23. Chapter, Inter b●achia Saluatoris mei, & vivere volo, & mori cupio: Between the arms of my Saviour, it is both my will to live, and my wish to dye. Another passage to this purpose I find in Gregory, in the conclusion of that singular work of his Morals; where speaking of man's good works, and good intentions, 
Greg. Moral. l. 35. c. 26.  concludeth thus: St de his divinitus districtè discutimur, quis inter ista remanet salutis locus? quando & mala nostra pura mala sunt, & bona quae nos habere credimus, pura bona esse nequaquam possunt: If (saith he) we be strictly sifted by God, concerning these things, what place would be left for salvation in them? seeing that both our evil actions are simply evil, and the good things which we believe we have, cannot be simply good. Which place of Gregory being alleged by Luther, to prove none can be certain that he doth not always 
Luther l. artic. art. 35.  mortally sin: although john, Bishop of Rochester, would have Gregory to mean, not all works, but only such, as we vainly boast of, as Sixtus Senensis relateth: Yet Gregory's 
Sixtus Sene. bibl. sact. l. 5. annot. 45.  meaning is easily discovered by the title or contents prefixed to the said Chapter, in these words; Quod Sanctus Gregorius, in his, quae iam recta intentione protulit, vanae gloriae, vel laudis h●manae favorem subrepsisse sibi formidat, & pro recompensatione operis, postulat orationem lectoris: that is, That St. Gregory in those things, which he did with a right intention, feareth lest some affectation of vain glory, or humane applause might have crept in upon him, and for a recompense of his work, desireth the Readers prayers. And it is plain also by the whole tenure of that Chapter, that Gregory durst not trust his best works upon the trial of God's strict judgement: seeing that a man's best intentions are subject to be tainted with secret pride and vain glory. And the said Bishop of Rochester may seem too sharp in his censure, the sequel whereof tends to a flat condemnation of Gregory's best intentions, as if he had been directly conscious of pride in them, whereas Gregory only feareth least some such corruption might have secretly stolen in upon him.  
And to confirm this, and put it out of all question, Gregory in another place speaketh excellently to this purpose: Omnis humana iustitia, iniustitia esse convincitur, si districtè iudicetur. 
Greg. Moral. lib. 9 cap. 24.  Prece ergo post iustitiam indiget, ut quae succumbere discussa poterat, ex sola iudicis pietate, convalescat. D●cat ergo qui etiamss habuero qui●piam iustum, non respondebo, sed meum ●udicem deprecabor. Velut si apertiùs fateatur, dicens, et si ad opus virtutis excrevero, ad vitam non ex meritis, sed ex venia convalesco: All humane righteousness (saith he) if it be strictly judged, is convinced to be unrighteousness. Therefore a man after his works of righteousness, had need to pray, that his righteousness, which being discussed might sink down under the burden, may recover strength again by the only clemency of the judge. Let him say then, that though I have done any thing that is just, yet I will not answer, but will supplicate my judge. As if he should more plainly confess: saying, Although I attain to never so great a proficiency in the way of virtue, yet I come to obtain life, not of merits, but of mercy. This was the constant doctrine of the Church of Rome, in this Bishop's days.  
We will conclude this point, in setting down the judgement of Cardinal Contarenus, who writ of justification a little 
Gasper Contarenus. lib. de iustif.  before the Council of Trent: where, having before of set purpose, examined the Protestants doctrine of justification, confesseth ingenuously (as he had judiciously, according to his learning and piety, scanned and compared it) that Luther's doctrine, together with the Protestants, was consonant and agreeable to Catholic doctrine. For as yet, the Council of Trent had not decreed against the Catholic faith, which had been maintained by all the Fathers of the Church in all ages, even down to Contarenus his time, who writ some three or four years before the first Session of this Council; although the Schoolmen, specially the Scotists, had according 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the Author's name, darkened and dimmed the truth, whose new doctrine notwithstanding proved not as yet Catholic, before the Council of Trent (wherein the Scotists bore no small sway) would needs make it Romane-Catholicke, in despite of all Catholics. Where also we may note by the way, the falsehood of that scandal which Pontificians cast upon the Protestants Religion, as being a doctrine of novelty, broached first by Luther: Whereas a Cardinal of the Church of Rome, of learning and piety, after due examination, found and confessed, that the Protestant doctrine of justification, being the main fundamental doctrine of Christian Religion, did consent with Catholic doctrine. But let us see what this Cardinal saith concerning justification: Attingimus ad duplicem iustitiam, alteram nobis inhaerentem, qua incipimus esse iusti, & essicimur consortes divinae naturae; & habemus charitatem diffusam in cordibus nostris: alteram verò non inhaerentem, sed nobis donatam cum Christo, iustitiam (inquam) Christi, & omne eius meritum: simul tempore utraque nobis donatur, & utramque attingimus per fidem. Quòd autem Deus donaverit nobis Christum, & omnia cumeo, est Textus Apostoli expressus in Epistola ad Romanos, Qui filio suo non pepercit, etc. His reor nullum posse contradicere. Restat iam inquirere, utranam debeamus niti, & existimare nos iustificari coram Deo, id est, sanctos & iustos haberi; ea (inquam) iustitia, quae deceat filios Dei, ac oculis Dei satisfaciat, an hac iustitia & charitate nobis inhaerente; an potius iustitia Christi nobis donata & imputata? Ego prorsus existimo pie & Christianè dici, quòd debeamus niti, niti (inquam) tanquam restabili, quae certònos sustentat, iustitia Christi nobis donata, non autem sanctitate & gratia nobis inharente. Haec etenim nostra iustitia est inchoata, & imperfecta, quae tueri nos non potest, quin in multis offendamus, quin assiduè peccemus, ac propterea indigeamus oratione, qua quotidiè petamus, dimitti nobis debita nostra. Idcirco in conspectu Dei non possumus ob hanc iustitiam nostram haberi iusti & boni, quemadmodum deceret filios Dei esse bonos & sanctos: sed iustitia Christi nobis donata est vera & perfecta iustitia, quae omnino placet oculis Dei, in qua nihil est quod Deum offendat, quod Deo non summopere placeat. Hac ergo sola certa & stabili nobis nitendum est, & o● eam solam credere, nos iustificari coram Deo, id est, iustos haberi, & dici iustos. Hic est preciosus ille Christianorum thesaurus, quem qui invenit, venait omnia quae habet, ut emat illum. Haec est preciosa margarita, quam qui invenit, linquit omnia, ut eam habeat, etc. Ind est, quod experimento videmus viros sanctos, qui quanto magis in sanctitate proficiunt, tanto minus sibi placent: ac propterea tanto magis intelligunt se indigere Christo, & iustitia Christi sibi donata, ideoque se reli●quunt, & soli Christo incumbunt. Hoc non ob eam accidit causam, quòd facti sanctiores, minus videant, quam prius, neque quoniam facti sint animo dim●ssiori & viliori; imò quanto magis in sanctitate proficiunt tanto maiori sunt animo, tanto sunt perspicactores. Quamobrem fact● perspicaciores, magis intuentur sanctitatis & iustitiae ipsi● inhaerentis tenuitatem, cum qua perspiciunt multas maculas, quae eorum oculos factos perspicaciores magis offendunt: ac propterea reipsa cogno scunt, non sibi nitendum esse sanctitate, charitate & gratia sibi inhaerente, sed con●ugiendum sibi esse ad Christum, & ad gratiam Christi ipsis donatam, qua nitantur & incumbant: We attain (saith he) to a double righteousness; the one inherent in us: whereby we begin to be just, and are made partakers of the divine nature, and have charity shed abroad in our hearts: the other, not inherent, but given us with Christ; the righteousness (I say) of Christ, and all his merits. Both are given us at one time, and we attain both of them by faith. And that God hath given us Christ, and with him all things; it is the Text of the Apostle to the Romans. 
Rom. 8. 32.  These things, I suppose, none can contradict. It remains then to inquire, whether of these two we are to trust unto, and to be esteemed justified before God. For my part (saith he) I think it agreeable both to Piety and Christianity, to say, that we ought to rely, to rely (I say) upon the righteousness of Christ given unto us, as upon a most firm foundation, which doth surely sustain us; and not upon holiness and grace inherent in us. Thus Contarenus. And again, in the same book: (Hac sola (inquit) certa, stabili, nobis nitendum est, & ob eam solam credere nos iustificari coram Deo, id est, iustos haberi, etc.) We are (saith he) to rely upon this only certain and stable foundation, and for the same only, to believe that we are justified before God, that is, accounted just. This is that precious treasure of Christians, which who so findeth, selleth all that he hath, to buy it. Thence it is, that by experiment we see holy men, who the greater proficients they prove in holiness, the less they please themselves; and therefore do so much the more perceive they stand in need of Christ, and of his righteousness given unto them: and therefore they renounce themselves, and rely only upon Christ. Neither doth this come to pass, that becoming more holy, they see less than before, or are now more degenerous and base minded: yea, rather the more they grow in sanctity, the more generous and quick sighted they be. Wherefore becoming the sharper sighted, they do the more look into the weakness and slenderness of their inherent sanctity and righteousness, which they observe to be infected with many spots and speckes, which do so much the more offend their eyes, the more sharp sighted they grow: and therefore they acknowledge, that they are not to rely upon any sanctity, charity, and grace inherent in them, but to fly to Christ, and to his grace given unto them, whereupon they wholly rely, and repose themselves. These and many other excellent sayings, hath this Cardinal left recorded, beseeming a learned, godly, and pious Divine, setting forth the true nature of the justification of a sinner before God. So that by the authority and testimony of this learned and judicious Cardinal, God's wisdom and providence so disposing it, it is evident, that this doctrine of justification, which the Protestants teach and maintain, was not a new doctrine invented by Luther, but the same which the Catholic Doctors and Divines taught, until Scotus and his Sectaries began to broach a new and contrary doctrine (which this learned Cardinal, by solid arguments from Scripture, confuteth) never created nor decreed for Catholic, until the Romane-Catholicke Council of Trent.   

CHAP. XI. Of the Romane-Catholicke faith itself, what kind of faith that is which the Church of Rome admitteth as their Christian faith, or the faith of Romane-Catholicke believers.  
BY that which hath been already declared of the Romane-Catholicke doctrine, touching the justification of a sinner, it is more than evident, that they have quite barred up the beautiful gate of the Temple of Heaven, blocked up the way to salvation, beset the Tree of life with their Seraphical flaming sword of Anathema, fire and faggot, lest never a Mother's son of Adam should put forth his hand to taste of it, and so live for ever in the heavenly Paradise. So that the Romish Doctors, specially the Trent-fathers', are just like those Scribes and Pharisees Hypocrites, which shut up the 
Mat. 23. 13.  Kingdom of Heaven, and for all Peter's pretended keys, take away the key of knowledge, neither going in themselves, nor suffering others to enter in. Or they are like to the Philistines, who stopped up those Wells, which Abraham had digged 
Gen. 26. 15.  for his flocks, filling them with earth and rubbish. So these Romish Philistines, envying Isaac's riches, the riches of God's grace in the children of the promise, Abraham's seed, have with the earth and rubbish of humane inventions, and of Satan's Sophistry, stopped up those Wells of salvation, which Abraham by faith had digged, and found, & enjoyed, & left also to his faithful posterity to enjoy to the world's end. And in stead thereof they have hewed to themselves Cisterns, 
jer. 2. 13.  broken Cisterns, that will hold no water, having forsaken the Lord, the fountain of living waters, as jeremy speaketh.  
But yet say, that the Romane-Catholicke Church had not thus stopped up the Wells of salvation, but that, as the promiscuous Samaritans (who were a perfect type of the Popish Church: for they meddled not with the jews, the true Church; they had a mixed Religion of the true God, and of Idols, false gods; they had built a Temple in Mount Garizim, 
joseph. de Antiquit. jud. lib. 13. cap. 17.  not only in imitation, but in emulation and opposition to the Temple in jerusalem: So the Romish Church will not meddle with the true Christian professors, and true jehudahs', praisers of God, unless it be by treachery and treason, by powder and poison, fire and faggot, and sword: their Religion is mixed, and so mixed, as their Idols have quite shouldered out the service of the true God; and against Christ, the true Temple, whose Religion is Catholic, and spread over the whole world, as Christ told the Samaritan woman, they have built 
john 4. 21. 23.  an Antichristian Church upon the Roman Hills, whose imaginary foundation is Peter's Chair, and whose gates are opened and shut with Peter's keys) Say (I say) if, as the Samaritans retained jacobs Well entire; so the Pontificians did preserve the Wells of salvation pure, not having despitefully stopped them up, as the Philistines did abraham's Wells: yet, as the woman of Samaria said to Christ; The Well is deep, and thou hast nothing to draw withal: so the Well of salvation is deep, what is there then to draw withal; that, as Esay saith, ye may with joy draw water out of the Wells of salvation. 
Esa. 12. 3.  This may therefore be fitly objected to the Church of Rome, which the Samaritan woman foolishly objected to Christ. The Well is deep, and thou hast nothing to draw withal. Nothing? yea nothing; not so much as a small sheard to take water withal out of the pit, as Esay speaketh: For there is no 
Esa. 30. 14.  line to reach, no bucket to take the living waters out of Gods Well, but only Faith. With this it was, wherewith the Samaritan woman herself, both drew and drank of the true living water, out of Jacob's true living Well, and the Well was Christ. With this Faith it was, wherewith the woman with 
Mat. 9 22.  the bloody issue drew the living water out of Christ, which washed away the running bloody issue of her sins: For it was her faith, that made her whole, and that by Christ's own testimony. With this faith it was, that the blind man in the Gospel went and washed in the Pool of Siloam, yea in the 
john 9  soft running waters of Shilo, jesus Christ, by virtue whereof he returned seeing.  
But the Church of Rome doth not deny faith. True. Yea but every faith will not reach this Well, nor comprehend this Water: let us see therefore, what that faith is which the Pontificians hold, and whether it will hold water, as we say. And now are we come to the main point of the matter of our justification: as Soto confesseth, that this doctrine of faith 
Dom. Soto de nat. & great. ●. 2. c. 5.  itself, is the princeps Controversia, the head controversy between the Pontificians, and whom they call the Lutherans. But, as the same Soto saith, ibid. Est lis haec de sola fide, adeo tum à suis exordijs abstrusa, tum ob diuturnam utrinque pugnam obuoluta ac implexa, ut ad e●uendam veritatem vix nobis alicunde pateat aditus: This controversy of sole faith (saith he) is both from the first original of it so abstruse, as also by reason of the continual contentions on both sides, so involved and intricate, that to clear the truth, we can scarce find where to begin. And herein he saith perhaps too true.  
But the Pontificians treading this endless maze, may thank their own Shoolemen, who first drew this Labyrinth, filling it full with the many meanders of their manifold distinctions, whereby they have so intoxicated even their strongest brains with often turnings, as it is no marvel, if subtle Soto himself, and others of his society, do so much busy themselves in vain to find the right door of faith, as the blind Sodomites were puzzled in seeking the door of the righteous Lot, which they could not find out. So that for a man to go about to tread this Pontifician Maze, may seem an endless labour. But if we repair to the Council of Trent, therein we shall find the whole spawn of the errors of faith compact in one lump together.  
The Council of Trent, or the Church of Rome (which you will) acknowledgeth and admitteth only one kind of faith, namely, an Historical faith, which (say they) is common to all men, good and bad, yea common to the very Devils themselves. The sum whereof is set down in the fifteenth Chapter of the sixth Session, and in the twenty eight Canon: 
Concil. Trid. Sess. 6. c. 15. can. 28.  Their words are these, Aduersus etiam hominum quorundam callida ingenia, qui per dulces sermons, & benedictiones, seducunt corda innocentium, asserendum est, non modè infidelitate, per quam & ipsa fides amittitur, sed etiam quocunque alio mortali peccato, quamuis non amittatur fides, acceptam iustificationis gratiam amitti: divinae legis doctrinam defendendo, quae à regno Dei non solum infideles excludit, sed & fideles quoque fornicarios, adulteros, molles, masculorum concubitores, fures, avaros, ebriosos, maledicos, rapaces, ●aeterosque omnes, qui laetalia committunt peccata, à quibus cum divinae gratiae adiumento abstinere possunt, & pro quibus à Christi gratia separantur: That is, Also against the cunning wits of certain men, which by 
* Note the sugar-tongued serpent, profaning Scripture, by an hypocritical mis-applying it to others, when it directly taxeth seducing Pontificians themselves.  sweet words, and benedictions, seduce the hearts of the innocent, we are to affirm, that not only by infidelity, whereby even faith itself is lost, but also by any mortal sin whatsoever, although faith be not lost, yet the grace of justification being received, is lost: maintaining the doctrine of God's law, which excludeth from the Kingdom of God, not only unbelievers, but also believing or faithful fornicators, adulterers, effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, railers, extortioners, and all other, that commit deadly sins; from which they might have abstained by the help of God's grace, and for which they are separated from the grace of Christ. In which words, we may observe two remarkable things, concerning the Popish faith: first, that it hath no coherence with the grace of justification, seeing (as they teach) the grace of justification may be lost, and yet faith remain still in a man: the second is, that this faith of theirs is common to whoor-mongers, to adulterers, and all kind of lewd persons, whom they call believing or faithful, though shut out from the kingdom of God.  
To this they add also the twenty eight Canon: Si quis dixerit, amissa per peccatum gratia, simul & fidem semper amitti: aut fidem, quae remanet, non esse veram fidem, licet non sit viva: aut eum, qui fidem sine charitate habet, non esse Christianum: anathema sit: If any man shall say, that grace being lost by sin, faith together with it, is always lost: or that which remaineth, is not true faith, though not a living faith: or that he, who hath faith without charity, is not a Christian: let him be accursed. So that according to Rome's doctrine, a man may have faith, and want grace: and a dead faith with them is a true faith: and faith without charity may serve to make a Christian. According to which doctrine, the Devil should have a true faith, and consequently not to be denied to be a Christian: Even as the Turks call their circumcised, Mussel-men, that is, true Believers; such true Believers may the Pontificians be allowed to be. Vega gives the reason of this. Quod sancta Synodus 
Vega de mortal. & verial peccat. l. 1. c. 14.  fidem peccatorum fidem veram appellavit, etc. That the holy Synod of Trent, called the faith of sinners true faith, surely she did it being compelled of you (O ye Lutherans) being desirous by a fit term to make plain to all men the Catholic doctrine of the identity of faith unformed and form. And lest any hereby should be deceived, therefore she hath put this qualification, licet non sit viva, although it be not a living faith. And yet the same Vega saith there, Quod si Lutherus, etc. If Luther had only said, that which he writ in his Commencary upon the Galathians, Si vera fides est, etc. If faith be true, and if a man be truly a Son, charity shall not be wanting; we had never opposed him. Yea Vega, but take Luther's meaning withal, That wheresoever true faith is, there is charity; and than you will retract your words, and hold on your opposition, not against Luther, but against the truth. Soto also 
Soto de not & great. l. 2. c. 7.  puts the matter out of doubt, saying, That fides mortua propriè est fides, the dead faith is the proper faith. And chapt. 8. ibid. That this faith doth not only fictè, feignedly, or falsely, as Lutherans say (saith he) sed propriè, legitimè, & verè, but properly, legitimately, and truly, make a man a Christian, and the 
Concil. Trid. Sess. 6. can. 28.  member of Christ: according to the Text. But thus we come to discover the Counsels reasons, why she calls a dead faith a true faith: as also her meaning, where she saith, That the instrumental cause of justification is the sacrament of Baptism, which is the sacrament of faith; sine qua, without which faith, no man ever came to be justified. This might give some colour to justification by faith; saving that they say, They may have faith without justification. And again in the same Chapter, whereas they equivocate egregiously, saying, That faith, unless hope and love be added to it, doth not perfectly unite us unto Christ; alleging that of james, Faith without works is dead and fruitless: and that of Paul, That in Christ jesus neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love: yet they mean no other faith, but that which is by nature void of love, and hope, seeing it can subsist without them. And so consequently the faith that they hold and maintain, is no living, but a dead faith, which may be in the damned, yea which is in the very Devils.  
And for the further opening and confirming of the Counsels mind in this main point, let us hear further what her two Champions and Expositors, Vega and Soto in their learned Commentaries upon this Session of the Council, have said concerning their justifying Faith. These, as all other Pontificians at this day, taking the Council of Trent for their guide and rule, as Bellarmine and others, with one mouth do affirm, That there is no kind of Faith, but one: as Soto saith, Eadem 
Soto de nat. & great. l. 2. c. 7.  uniner sorum fides est: The Faith of all men is one and the same. Indeed in the sixth Chapter of the same Book, he sets down a twofold acception of Faith: the first, of that Faith which he calls a moral virtue, which is in the will: the other, an intellectual virtue, in the understanding. The first he takes for fidelity in keeping one's word: The second for the credit given to it. In this latter sense Soto takes that Faith, which is in man towards God: and what this Faith is, he further showeth in the seventh Chapter, where he propounds two things concerning faith: first, Quod nullatenus duae, sed una penitus 
Soto ibid.  Fides est, qua credimus universa revelata, sive historiae sint, sive promissiones, sive praeceptiones, aut consilia: first, that there be not two, but altogether one Faith, whereby we believe all things revealed, whether they be histories, or promises, or precepts, or counsels. The second is, Quod promissionum assensus, ad fidem Catholicam pertinens, non est specialis ille, quo quisque de se credit, seu recipere modo, seu habere iam gratiam; sed ille in genere, quo firmiter credimus, jesum Christum universalem esse Redemptorem, etc. That the assent of the promises, appertaining to the Catholic faith, is not that special assent of faith, whereby every man believeth of himself, that he either now receiveth, or hath grace already; but that general assent, whereby we firmly believe, that jesus Christ is an universal Redeemer, etc.  
Therefore that we may trace these Pontificians to their forms or holes, we will insist in their own footsteps; and first show what species, or kind of faith they hold: and secondly, what qualities they appropriate unto it in particular. First therefore what kind of faith they mean, we have had the testimony of the Council of Trent jointly, and generally; and then more particularly, the Commentary of Soto upon it: namely, that it is a mere Historical faith, common both to good and wicked men. To whom also we will add Vega's judgement and Commentary, who also excludeth all kinds of faith, but this one Historical faith, as any way requisite 
Vega de iustif. great. etc. qu. 1.  to justification: Nor doth any of them allow unto faith any other work in justification, but only as it disposeth a man thereunto. Let us hear Vegas own words, who not fearing to blaspheme the doctrine of faith delivered by Christ and his Apostles, by perverting it to serve his Antichristian doctrine, saith: Et Paulus & caeteri Apostoli, imo & ipse Christus, cum fidei tribuebunt nostram salutem & iustificationem, 
Ibid. qu. 2. rat. 1.  cum & eam exigebant ab eyes, quibus praedicabant; agebant de fide, per quam acquirere possumu●, & verè acquirimus iustitiam, docebantque nos dispositionem, qua nos ex parte nostra disponimus ad gratiam; sed ista fides non est fides formata, aut saltem non in qua●tum formata, habet ista efficere: both Paul and the other Apostles, yea even Christ himself, when they attributed to faith our salvation and justification, and required it of those, to whom they preached; they handled that faith, by which we may acquire, and do truly acquire righteousness, and they taught us that disposition, whereby on our part we dispose ourselves to grace; but this faith is not a faith form, or at least not as it is form, doth it effect these things. And by and by he explains this more clearly, saying: Fides formata non est via, neque dispositio ad institiam nostram, siquidem illa iam habet secum praesentem iustitiam: Faith which is form, is not the way, nor the disposition to our righteousness: for 
* His meaning is, by grace inherent, as hope, & love, etc.  this already hath righteousness present with it. It remains therefore that Vega alloweth no faith in justification, but that which is unformed, or void of charity, and that this serves only to dispose a man to justification, which justification charity possesseth, when once it hath given form and life to faith.  
Now Vega in the former question, among other sundry acceptions of this word Faith, doth most willingly embrace, and pitch upon that, which signifieth credulity, or aptness to believe, or a persuasion, or a firm and certain assent: sed in●uidens tamen; but yet unevident. And omitting others, this he most divinely proveth out of a profane Author and Historian, Titus Livius. As also out of the Poet Virgil:  
Credo equidem, neque vana fides genus esse Deorum.  

I verily believe there is a generation  
Of Gods, nor is my faith a vain imagination.   
This example Vega worthily puts among others, to demonstrate and exemplify that faith, which the Pontificians have and hold concerning God, and their own salvation, by way at least of disposition, as we have said. Now this faith, taken for credulity, or persuasion, or assent, but unevident, he divides into sundry branches; as either it is humane or divine: humane, when we believe man's sayings; divine, when we believe God's sayings. This divine Faith, he sub-divideth into actual and habitual. The actual Faith he calls a firm and certain, but unevident assent of those things, which are revealed of God. That it is a firm and certain assent, it exceeds opinion: that it is unevident, it is inferior to the intellect or understanding science, and sapience, which are intellectual virtues, having clearness and evidence. Habitual Faith is a certain intellectual habit, whereby the understanding is made apt and disposed to the actual Faith. This habitual Faith he further divides into fidem acquisitam & infusam; into faith acquired and infused. Faith acquired, is a habit fitting us the more easily to believe, being acquired by the frequency of the acts of Faith. Faith infused, is a certain supernatural habit, and altogether of a divine condition, infused by God into our understandings, that by it we may easily, and certainly, and undoubtedly assent unto divine revelations. Verùm hic habitus, etc. but this habit (saith he) may be both in righteous men, and in sinners, as all Catholic Doctors for certain hold, and experience itself declareth. Lastly, he divideth Faith in fidem informem, & formatam; into faith unformed, and form. Faith unformed, he calls a habit of Faith, separated from charity. Faith form, is a habit of Faith, conjoined unto charity, and having it present with it. Although these in habit are both one; for as charity joined to Faith, makes it to be form: so being removed from Faith again, leaves it as it found it, unformed. This is the perplexed doctrine of the Pontificians, or Church of Rome, concerning Faith; who, though they be so barren of distinctions, as not to find out the true kinds of Faith, grounded on the holy Scriptures, but Babylonishly confound them all in one: yet again they show their pregnant and fruitful vein in distinguishing, when as they divide and subdivide this poor Faith of theirs into so many parts, as at length it comes to just nothing. Not unlike to Cyrus' King 
●erodot. lib. 1.  of Persia, who in his expedition towards and against Babylon, being to pass over the river Gyndes, which afforded him no Ford to pass, but by shipping; one of his holy white steeds proudly assaying to swim over, and so being drowned, he thereupon in revenge of his holy horse, upon that goodly river, threatened he would so diminish and divide this river, as women should easily wade over it, and not up to their knees. So he set his numerous Army a-work for a whole year, to divide the river into three hundred and threescore branches, and so being as good as his word, passed on the next summer to conquer Babylon. So deal the Pontificians with saving Faith; which, being as a goodly river, able to carry the fairest ships of richest freight, bound for the holy Land, only because it will not suffer their proud inherent holiness, by the virtue of its own strength, to pass over, they do so cut and mince it, as they make it common (such is their common Faith) for all passengers, tag and rag, to pass through upon their own legs.  
Now let us see which of these branches of Faith, Vega in the name of the Council of Trent, and Church of Rome, lays special hand on; whether on the actual or habitual, acquired or infused, form or unformed. Vega shuts out all other Faith from the meaning of the Apostle in all those places, where he attributes justification unto Faith, but only the actual Faith. All habitual Faith, whether acquired or infused, he peremptorily excludeth, maugre all those that say the contrary, of what authority soever. Now what this actual Faith is, we have heard by Vega himself, that it is a credulity, or persuasion firm and certain, but unevident. Note here, how this Babylonish builder contradicts and confounds himself in one breath. If this Faith of his be a firm and certain persuasion, how is it unevident? and if unevident, how is it a firm or certain persuasion? Indeed this Vnevident helps ad. It is like the picture of Venus drawn by Apelles, who being not able to delineate and beautify her face to the life, draws an artificial shadow of a veil or curtain over it. But what might be the meaning of this word Inevident? Surely, I find not Vega very free to explain himself in this point. Only in one place, he seemeth to understand 
Ibid. quaest. ●.  by it, such an assent or faith, as we give merely for the authority of him that speaketh. And so it may very well be said to be inevident, not only in regard of any particular persuasion of good towards a man's self, from him that speaketh, but also of the particular truth to be believed. This inevident Faith is not unlike the jesuitical blind obedience; when only the authority of the commander is respected, not the equity of what is commanded. But the most commodious property of Vega's inevidence, is to leave it, as we find it, inevident. For the main drift of the Pontificians is, to fouled up Faith in a cloud, that no man should know it. And therefore Vega, to dazzle our eyes, would have us believe, that the Apostle Paul, where he speaks of justifying Faith, means not either Faith unformed, or Faith form in particular, but Faith in general. O miserable selfe-blinding Cardinal! would you also cast a mist before the Apostles eyes, that he should not see what he said? was ever impudency and folly so yoked together? But what's the reason, that Vega will not pitch upon one certain and distinct Faith, specially meant by the Apostle? The reason is not hard to give: For if Vega should say, that the Apostle meant Faith unformed, than the express words of the Apostle would evidently confute him, where he commendeth Faith working by love. And again, if Vega should confess, that the Apostle elsewhere meant that Faith which worketh by love, than it must needs follow, that Faith doth truly justify, and not barely dispose a man to justification, as Vega would have it.  
But Vega hath another pretty evasion for this. For he saith, Aliudest, etc. It is one thing to say, that those places of Scripture, wherein our justification is attributed to faith, are to be understood of Faith form; and another, that they are to be understood of Faith, which worketh by love. For although (saith he) others take these two, for one kind of Faith; yet we think these two to be most distinct, and by no means to be confounded together: Prius enim est, etc. For Faith working by love, goes before Faith form by charity: because (saith he) for this end it works by love, that it may obtain the holy Ghost; and by it charity, wherewith it may be form. O admirable subtlety, surpassing all Philosophy, all Divinity! How doth Faith work by love, before it have charity? Or what is that love the Apostle speaketh of, but charity? Or is the Apostles Faith working by love, a Faith unformed? O Vega! let me say that to thee truly, which Agrippa falsely applied to Paul; Vega, thou art besides thyself; too much learning maketh thee mad. For I am sure Vega cannot answer for himself, as Paul did, I am not mad, but speak 
Acts 26.  the words of truth and sobriety. For Vega's words are mere contradictions, senseless and corrupt, unsavoury salt. Such is his sophisticate Sophistry, and frothy wit, that it may be said to him as the Prophet saith to Babylon, Thy wisdom, and thy 
Esay 47. 10.  knowledge, it hath perverted thee: or as the Vulgar hath it, Hath deceivea thee. I know, their shift is to say, There is a love in man upon the first grace, disposing him to justification, whereby he begins to love God above all things. And is not this love the highest degree of charity that can be? If this love be not charity, it is mere vanity.  
But to sum up the total of that which Rome teacheth concerning faith in justification, as we find it either expressed or employed in the Council of Trent, & illustrated by her most pregnant Interpreters: First, they allow or acknowledge but one kind of Faith in the Scriptures, common to good and bad. Secondly, that this is the Catholic Faith of the Church, the object whereof is the whole word of God, written and unwritten. Thirdly, that this Faith is a mere Historical Faith, which may be in the very Devils and damned. Fourthly, that this Faith is form by charity; which while it hath, it is a living faith, but losing it, it is dead and unfruitful. Fiftly, that this Faith, even without charity, dead and fruitless as it is, yet is sufficient to make a man a Christian, and a Believer. Sixtly, though they admit of no other Faith to justification, yet that this Faith doth not justify by their own confession, but may be in a man that is not justified. Seventhly, that a man having this Faith, whereby he is made a Christian, and a believer, yet for all that he may go to Hell. Lastly, notwithstanding all this, yet this Faith is a true justifying Faith, though it be dead. This is the express perplexed doctrine of the Church of Rome concerning Faith, without any equivocation at all. Come we now to examine the truth of this doctrine.   

CHAP. XII. Wherein Romane-Catholicke Doctrine, concerning the kind of justifying Faith, is confuted, and the Catholic Doctrine confirmed: also of Faith's object, and subject.  
FIrst, whereas they allow no Faith in Scripture, but one, which they ground upon that of the Apostle, Ephes. 4. 5. One Faith; it is evident they build upon a wrong ground. That there is but one Faith, in the Apostles sense, it is true; that is, but one saving and justifying Faith: but that this faith is that, which the Roman Catholics only allow of, is utterly false and fabulous. And yet they call this the justifying faith, which Vega describeth thus: Fides cui sacrae literae nostram tribuunt 
Vega de iustif. great. etc. q. 1 propos. 5.  iustificationem, etc. That Faith, to which the holy Scriptures attribute our justification, is for the most part, and specially, the Faith of the only Mediator between us and God: or, to speak more plainly, it is the Faith of jesus Christ; to wit, a credulity, or persuasion, whereby we certainly and undoubtedly believe, that we may possibly be saved by him alone; and also other things, which are delivered either by himself, or by his Church, or by his Apostles, which we are to believe concerning his life, death, resurrection, glory, and dignity, and grace. Note here the nature of the Pontifician Faith: They call it the Faith of the only Mediator, between us and God. This is well said; but it is with limitation; it is but ut plurimum, for the most part. Therefore this is not the true Catholic faith, as we shall see anon. Then they call this Faith a credulity or persuasion, whereby we certainly and undoubtedly believe. 
This being that faith which some n●uelists call evangelical faith, which they distinguish in kind from faith in Christ.  How! Certainly and undoubtedly believe! This may pass for good Catholic doctrine. But what do we certainly and undoubtedly believe? namely, Per eum unum nos posse saluari, That we may possibly be saved by him alone. So they place their faith in a possibility of salvation by Christ. But is this all? No: this faith hath for its full and adequate object, as the entire rule of it, whatsoever is revealed, or delivered by writing, or tradition, either by Christ himself, or by his Church, or by his Apostles. So that this faith must be regulated as well by that which the Church saith (and what he meaneth by the Church, we all know) as what Christ and his Apostles have said; as well by traditions, Rome's unwritten word, as by the written Word of God. Nay, the Council of Trent goes farther, making the main rule of faith to be that sense and meaning, which the Church (always understand of Rome) hath or shall set down, concerning all things written and unwritten. And this is the Romane-Catholike faith.  
Now if this faith of theirs be the justifying faith, how comes it to pass, that they that have this faith, are not justified by it? And if men having this faith, may notwithstanding be damned, and carry it with them to hell, how is it a justifying faith? But with Rome's good will, we must not touch upon particulars. Suffice it, there is one faith, and this is the Catholic faith of Romane-Catholicke believers.  
There is but one faith, say they, whether it be form or unformed, which they take from the Scoria of the Schools forge: For Aquinas saith, that faith form or unformed, is one and the same in kind, and in number, as the Logic term is. Indeed Aquinas might speak his pleasure of faith 
Aqu 2. 2. qu. 4. 4. & qu. 19 5. 1. The vanity of the distinction of faith form and unformed.  form and unformed▪ as being the first Forger of the form of faith. Whereas if this Scoria be but cast into the Test, it will presently fume into the air. For, according to Philosophy (Aquinas his professed and pretended proper element) a thing without form, is non ens: if it be Tohu, it is Bohu too, Gen. 1. 2. For the form gives the being to the thing. Now the faith of Devils, and of the wicked, wanting a form, as Pontificians say, is no faith at all. But the faith of Devils is not no faith; a faith it is, therefore a form it must have. What form? Indeed, as Scaliger saith, the forms of things are hard to be found out: But every thing that hath but a name, must have a form, that gives the being. Now that the faith of Devils hath a form proper unto it, is manifest, because it hath a special act and motion in believing, which springeth from the proper form of it. The act of the Devil's faith is to believe that God is, and that he is true in his word, and just in his judgements; so, as it maketh the Devil to tremble withal. If therefore the Devil's faith hath a special form, to give being unto it, than this form puts a specifical difference between the Devil's faith and the Saints faith▪ For every thing is differenced in kind from another, by its proper form. As therefore the Saints faith hath a special form, to difference it from the faith of Devils; so the Devil's faith hath a proper form, to difference it specifically from the faith of Saints: as the beasts soul is by the form of it, differenced from a man's soul. And the form makes the main difference. But this by the way, to show how these Philosophical Doctors defile their own nest. To proceed.  
That there is but one faith whereby we are saved, all Catholic Divines have ever taught: but that the living faith, which they call form, and the dead faith, which they say is unformed, should be all one faith in kind, this is a mystery never known, nor I suppose, ever so much as dreamt of by any of the ancient Catholic Doctors of the Church. Leo, surnamed the Great, who was Bishop of Rome about the year of 
Leo serm. 14. in Nativit.  Christ, 440. while as yet the faith of that Church was truly Catholic; he saith: una fides iustificat universorum temporum Sanctos: & ad eandem spem fidelium pertinet, quicquid per Mediatorem Dei & hominum, lesum Christum, vel nos confitemur factum, vel Patres nostri adoravere faciendum. A sentence worthy to be written in golden letters. One faith (saith he) doth justify the Saints of all times: and it appertains to the same hope of the faithful, whatsoever either we confess already done, or our Fathers adored should be done by the Mediator of God and men, jesus Christ. Note here, this good old Bishop of Rome acknowledgeth one faith. What faith? A justifying faith. What? A faith common to reprobates? No: such as justifieth the Saints. What Saints? Those of the Pope's Canonising? No: The Saints of all times; such as were long before the new order of Saints instituted by the Pope, long after St. Leo. Such Saints as are not mentioned in the Pope's Calendar: namely, all those Saints of the old Testament, whereof the Pope's Rubric hath none. As the same Leo saith: Omnes Sancti, qui Saluatoris nostri tempora praecesserunt, 
Leo ibid. serm▪ 10.  per hanc fidem iustificati, expectantes vniuersalom credentium redemptionem in semine Abrahae: All the Saints, who lived before the times of our Saviour, are justified by this faith, expecting the universal redemption of believers in the seed of Abraham. And in his fourth Sermon upon the Epiphany: Hoc est, quod iustificat impios, hoc est, quod ex peccatoribus facit Sanctos, si in uno, eodemque Domino nostro jesu Christo, & vera Deitas, & vera credatur humanitas: This is that which justifieth the ungodly, that is, of sinners maketh Saints, if in one, and the same our Lord jesus Christ, both the true Deity, and the true humanity be believed. He putteth this particle of believing the truth of Christ's two natures in one person, as pointing at the Heresies of Nestorius and Eutyches, which in his time were very hot, and tended to overthrow the truth of his two distinct natures in the unity of his person. This I note by the way, left the Pontificians should say, that this good Leo meant only a general faith concerning Christ. But we see the Catholic doctrine of those purer and more virgin times of the Church, was, that there was but one justifying faith, and this not common to good and evil, elect and reprobate, promiscuously; but such as did truly justify the wicked, and of sinners make Saints. So that whosoever had this faith, were effectually justified, and, without the help of the Pope's Calendar, made real, not titular Saints. Augustine also saith: una fides est, quae omnes saluos facit, qui ex carnali generatione 
Aug. de peccat. merit▪ & remis▪ lib. 2▪ cap. 29.  in spiritalem renascendo saluantur, terminata in eo, qui venit pro nobis iudicart & mori: It is one faith that saveth all, which of carnal generation, being spiritually regenerate, are saved; their faith being bounded in him, that came to be judged, and to dye for us, the judge of quick and dead. And again; Ea fides iustos sanavit antiquos, quae sanat & nos (id est) 
Aug. de nat. & great. lib. contra Pelag cap 44.  Mediatoris Dei & hominum, etc. That faith healed the righteous of old, which healeth also us (to wit) the faith of the Mediator of God and men, etc. So that there is but one saving and saluing faith of all the regenerate. And this is according to the express doctrine of the holy Scriptures, which put an unreconcilable opposition between a dead Faith and a living Faith; between that Faith which is common with the Devils and Reprobates, and that which is proper and peculiar to the elect Saints. Hence it is, that the Scripture calls that Faith, whereby we are justified, a holy Faith: yea, a most holy Faith, jude 20. Also, the Faith given to the Saints, jude 3. It is called also, Fides electorum; the Faith of the elect. Tit. 1. 1. St. Peter calls it a precious Faith. Therefore saving and justifying 
2. Pet. 1. 1.  Faith, being that most holy Faith which is proper to the Saints, and to the Elect, it cannot possibly be the same with that Faith, which is in the Reprobate and Devils, but differeth from it both specie & numero; in kind and number, as the Logicians speak.  
This doctrine of justifying and saving Faith, peculiar and proper to Gods elect Saints, and not common with any other whatsoever, is further confirmed by the Catholic Doctors of former ages. Gregory surnamed also the Great, Bishop 
Greg. Moral. lib. 16. cap. 13.  of Rome, about the year 590. in his Morals speaking of Faith; saith: Electi omnes eum, quem fide cognoverunt, videre quoque per speciem anhelant; cuius amore flagrantes aestuant, quia eius dulcedinis suavitatem iam in ipsa suae fidei certitudine degustant: All the elect (saith he) do strive to see him by face, whom they know by faith; with whose love being inflamed they boil, because they now in the very assurance of their faith taste of the delicacy of his sweetness. This Bishop of Rome doth denominate and appropriate the Faith, whereby we now know God, and hereafter shall certainly see God face to face, to the Elect only, and to all the Elect. And in his Homilies upon Ezechiel, he saith: Omnes Electi, sive qui in 
Greg. super Ezech. lib. 2. hom. 17.  judaea esse potuerunt, sive qui nunc in Ecclesia existunt, in Mediatorem Dei & hominum crediderunt, & credunt, qui praeeunt, & qui sequuntur, Osanna clamant: Osanna autem latina lingua, Saluae nos, dicitur; ab ipso enim salutem & priores quaesierunt, & praesentes quaerunt, & benedictum qui venit in nomine Domini confitentur: quoniam una spes, una fides est praecedentium atque sequentium populornm: All the Elect (saith he) whether those that were in judea, or which now are in the Church, have believed, and do believe in the Mediator of God and men; which go before, and which follow after, crying, Osanna. Now Osanna in the Latin tongue is interpreted, Save us: for of him both they that went before have sought, and those that live now do seek, salvation: and confess him to be blessed, that cometh in the Name of the Lord: because there is one hope, one faith of the People, past, present, and to come. St Augustine 
Aug. contr. duas Epist. Pelag. ad Bonific. l. 3.  speaketh to the same purpose, Antiqui omnes iusti, ex fide, qua nos vivimus, una eademque vixerunt, Incarnationem, Passionem, Resurrectionemque Christi credentes futuram, quam nos credimus factam: All the ancient just men, lived by that one and the same faith, by which we live: believing the Incarnation, Passion, and Resurrection of Christ, which was to come, which we believe already fulfilled. What clearer testimony can be desired, to set forth the unity of that saving faith, which is common and proper to all the Elect people of God in all ages, in the communion and propriety of which faith, none but the Elect alone have a part.  
But the same Gregory saith elsewhere, in the title of one 
Objects  
Greg. dialog. l. 4. c. 2.  of his Dialogues, Quod sine fide neque infidelis vivat: That even the infidel doth not live without Faith. But what Faith? himself answereth, Habent etiam infideles fidem, sed utinam in Deum: quam si utique baberent, infideles non essent: Infidels have faith (saith he) but I would to God it were faith in God: which faith if they had, they should not be infidels. Let me here add one authority of Fulgentius an African Bishop, who lived between 
Fulgent. de incarnate. & great. Dom. nostri jesis Christi. c. 22.  the times of these two Bishops of Rome: Virtus est fides, non qualis in Daemonibus invenitur, sed qualem Deus Sanctis suis donat, quos ex impietate iustificat: Faith is a virtue, not such a faith as is found to be in the Devils, but such as God giveth to his Saints, whom he justifieth from sin. Therefore faith being a virtue given to God's Saints, whereby they are justified, how can this Faith be in the Devils, or Damned? And 
Aug. l. 50. homiliarum hom. 17.  St. Augustine to the same purpose, speaking of Peter's Faith, proper to the Elect, saith, Dic, quae fides? Quae per dilectionem operatur. Hanc daemones non habent fidem, quae per dilectionem operatur, sed soli serui Dei, soli Sancti Dei, soli fide filij Abrahae, soli filij dilectionis, filij promissionis; ideo est & charitas dicta: Tell me, what faith had Peter? That which worketh by love. This faith which worketh by love, the Devils have not, but only God's servants, only God's saints, only the sons of Abraham by faith, only the sons of love, the sons of the promise; therefore it is called also charity. Note here, how St. Augustine puts a distinct difference, between that kind of Faith of God's saints, which is never separated from charity, but always working by love; and that in the Devils and damned, which is not capable of charity, no more than the Salamander of heat. Discernenda est ergo fides Daemonum à fide Sanctorum. Plane discernenda 
Ibid.  vigilanter & diligenter: Therefore (saith he) the faith of the Devils is to be discerned from the faith of the Saints: Yea, it is to be heedfully and carefully discerned.  
Yea, the whole current of ancient Father's ton mainly to prove, that saving and justifying Faith, is a Faith proper to the Elect and Saints of God; and merely distinct in kind and nature from that faith, which is common with reprobates and devils. Hence it is, that they give saving and justifying Faith such Epithets, and Attributes, as do distinguish it from the faith, which is in the reprobate and damned. As they call it Sancta, integra, vera, viva, non reproba fides, etc. A holy, entire, true, living, not a reprobate faith. Origen saith, Certum est, 
Origenin Levit. c. 3. hom. 3.  quod remissionem peccatorum nullus accipiat, nisi detulerit integram, probam, & sanctam fidem, per quam mercari possit Arietam, cuius natura haec est, ut peccata credentis abstergat: It is certain, that none can receive remission of sins, unless he bring an entire, godly, and holy faith, where with he may buy the Ram, the nature whereof is this, to take away the sins of the believer. And again, Si fidem obtuleris, tanquam precium (hoc est Siclum sanctum) Christo velut Ariete immaculato in hostiam dato, remissionem accipies peccatorum: If thou shalt offer thy faith, as a price (that is the holy Sickle) having Christ as an immaculate Ram offered up in sacrifice, thou shalt receive remission of sins. This ancient Doctor of the Church calls faith a price, as Peter calls it a precious faith. chrysostom upon the third 
2 Pet. 1. 1.  Chapter to the Romans, saith, What is the Law of Faith? 
Chrys. in Rome cap. 3 serm 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in johan. cap. 3. S. Basil. dicit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Basil. regul contract. definite 80.  To be saved by grace. He declareth the power of God, that not only he saveth, but also justifieth, and glorifieth, without the help of any works, but requiring only faith. If therefore God do save, and justify, and glorify us by faith, without the help of any works concurring in our justification; then surely wicked and godless men, so remaining, whatsoever other faith they may have, they have nothing to do with this justifying Faith, by which most properly we are called Fideles. Theophylact saith, Qui credit in Filium, non iudicatur. Nunquid si immundam egerit vitam, non iudicatur? Maximè quidem. Non enim verè fideles sunt eiusmodi: He that believeth in the Son, is not condemned. But if a man lead an impure life, is he not condemned? Yes doubtless. For such men are no true believers. St. Basil saith, What is the property of a Christian? Faith working by love. The Faith then of a Christian, is not separate from love: for it is always operans, working by love. And the same Father addeth: What is the property of Faith? A full persuasion without reasoning, etc. where the same Father showeth other common properties of faith; as it apprehends the truth of God's Oracles, and is true itself, without adding or detracting. Our Saviour's words in the third of john, v. 16. are very powerful, God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. Whence issueth this conclusion, Whosoever believeth in jesus Christ, shall never perish. But wicked men, by the confession of Pontificians, although they believe, do perish. Therefore that faith or belief which wicked men have, is not that faith or belief in Christ, which will not suffer any man to perish.  
St. Augustine to this purpose, upon these words, Credo in Deum, etc. saith, Non dicit, Credo Deum, vel credo Deo, quamuis & haec necessaria saluti sint. Aliud est enim credere illi, aliud credere illum, aliud credere in illum. Credere illi, est credere vera esse, quae loquitur: credere illum, credere quia ipse est Deus: credere in illum, diligere illum. Credere vera esse, quae loquitur, multi & malipossunt: credere autem ipsum esse Deum, & Daemons possunt: credere vero in Deum, soli noverunt, qui diligunt illum, qui non solum nomine Christiani sunt, sed & factis & vita, quia sine dilectione fides inanis est: cum dilectione fides Christiani, sine dilectione fides Daemonis: I believe in God, etc. He saith not, I believe that God is, or I believe God: although also these are necessary to salvation. For it is one thing to beleeu him, another to believe that he is, and another to believe in him. To believe him, is to believe those things are true which he speaketh: to believe that he is, is to believe that he is God, or that God is: to be believe in him, or into him (as the Scottish Dialect or Phrase doth more lively express it) is to love him. To believe those things to be true which he speaketh, even many wicked men may do it: and to believe that God is, even the Devils can also do it: but to believe in God, they only can skill, which do love him, which are Christians not only in name, but also in their deeds, and life, because faith without love is vain: with love the faith of a Christian, without love the faith of Devils. So this holy Father: As elsewhere throughout his works, he teacheth this as the Catholic doctrine, constantly maintained in the Church of Christ, That saving and justifying faith, is a faith merely distinct and different in kind and nature from that faith, which is in wicked men, and in Devils, clean contrary to the Roman Catholic doctrine. as the like place we alleged before in the sixth Chapter, out of his 29. Tract upon St. john. And it is also used by the Gloss upon Rom. 4. Vega citeth the place by way of objection, but leaves it unanswered, as we have formerly showed: For indeed it is unanswerable. And therefore but only in that one place, and that by way of objection, Vega in all that voluminous Book of justification never meddleth with Credere in Christum, keeping him close to his Text, to wit, the Council of Trent; which in that whole and large Session of justification not once mentioneth Credere in Christum, as is above noted. As also his fellow-Commenter Soto hath not in all his Commentaries upon this same Session of Trent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not the least mention of Credere in Christum. Let us a little take a second survey of St. Augustine's former speech, wherein he plainly setteth down a threefold kind of believing: all which are necessary to salvation, as concurring in every true believer; yet so, as the two inferior kinds of believing are common also to the ungodly, and the Devils themselves; as to believe that God is, and that he is true in his Word. But that faith, whereby a man believes in God, is the highest kind of faith, and proper only to those that are saved, and common to none else whatsoever. We cannot better demonstrate the true difference between these three distinct kinds of faith, than by paralleling, or comparing them with those three kinds of souls, 
A comparison.  which the Philosopher setteth down: the first and lowest kind of souls, is that which is in plants and trees, called anima vegetativa, a soul which hath life without sense: the second kind of souls, is that which is in the bruit beast, and is called anima sensitiva, or the sensitie soul, which hath life and sense, but is void of reason: the third kind of souls, which is the highest and noblest, is that which is in man, called anima rationalis, or the reasonable soul, which hath not only life, and sense, but also reason. So there is one kind of soul in the plant, another in the buite, another in man. And as the sensitive soul of the beast, which containeth also life in it (which is the soul of the plant) is but one soul, and differeth in species and kind from the soul that is said to be in the plant: so the reasonable soul of man, containing in it both life and sense, the one common with the plant, the other common also with the beast, is but one soul, and differeth in specie, or kind from the two other kinds. So it is in the three kinds of faith, which St. Augustine differenceth in their distinct species, or kinds, by three distinct phrases of speech, Credere Deum: credere Deo: & credere in Deum. Credere Deum, To believe that God is, is the lowest kind of faith, and is in the very Devils: Credere Deo, or to believe God, is the second kind of faith; containing also, and implying the former, to wit, to believe that God is (for a man cannot believe God, unless he believe that God is:) and this faith is in wicked and godless men: But credere in Deum, to believe in God, which is the true saving and justifying Faith; containing also and implying in it the other two, of believing God, and believing that God is, is the highest kind of Faith, and proper only to the elect Saints, and servants of God. A● the same Augustine saith: Si creditis in eum, creditis eum; non, si creditis 
Aug. tract. 29. in johan.  eum, creditis in eum: If ye believe in him, ye believe him; not, if ye believe him, ye believe in him. As therefore the soul of man, is not the same in kind with the soul of the beast, and the soul of the plant, though each be called anima, or soul; so saving faith, which is to believe in God, is not the same in kind with the faith of Devils, and wicked men. And as the soul of the beast, though it have both vegetation, which is the soul of the plant, and sense also, proper to itself, yet is but one soul; and man's reasonable soul, although it have both vegetation and sense joined with reason, yet is but one entire soul, vegetation, sense, and reason, being three distinct faculties of one and the same soul in man: So the faith of wicked men, although it contain the faith of Devils, yet is but one faith in them; and saving faith in the godly, is in kind but one saving faith, although it contain in it all the kinds of faith, which concurring in the Saints of God, are so many distinct faculties or properties of one and the same saving and justifying faith. And as the vegetable soul or life of the plant, as it is considered alone in the plant, is a distinct kind from the other souls, as of the beast, and of man; but being considered as it is in the beast, ceaseth to be a distinct kind of soul, being now only a faculty or property of the soul of the beast: and as the sensitive soul of the beast, is distinct in kind from other souls, as it is the soul of the beast; but being considered as it is in man, ceaseth to be a distinct kind of soul, being now only a faculty or property of the reasonable soul of man: So credere Deum, or credere Deo, to believe God, or that God is, are distinct kinds of faith in the Devils, and wicked men, distinct also in kind from credere in Deum, to believe in God, which only Gods Saints do: but credere Deum, and credere Deo, concurring with credere in Deum, in God's Saints, are not now distinct kinds, but faculties and properties of one and the same saving faith, distinct in kind from that of Devils, and wicked men, and proper only to God's Saints. Thus have we, as plainly as we can, illustrated by a similitude the three distinct kinds of faith, in Devils, in the Damned, and in the Saints, proved and confirmed by Scriptures and Fathers, but mainly against all reason and sense impugned by the Church of Rome, a cruel and unjust stepdame to saving and justifying faith.  
But, say the Pontificians, this faith of theirs, which at the 
Objection.  best is, Credere Deo; to believe God, is the only Catholic Faith, as that Faith, whose object is the whole Word of God in general, written and unwritten, written verities, and unwritten traditions: and that according to the sense and interpretation of the Church of Rome, or which is the sum of all, the Pope. We are not ignorant of the deepness of Satan 
Answ.  herein. But as they cannot abide credere in Deum (which they could heartily wish were put out of their Creed, as in effect they have already done) so neither can they endure, that the promises of God in Christ revealed in the Gospel, should be the special and prime object of Faith. Only they allow it a room in the crowd of all other things, revealed in the whole Word of God, written and unwritten, etc. But it is so crowded into a narrow corner, as they have in a manner quite choked it; for, as their Champion and interpreter Soto saith: Eadem universorum fides est, cuius una, eademque perexigua 
Soto de nat. & great. l. 2. 6. 7.  particula est de promissionibus: There is one faith of all, which hath one particle, & that a very small one concerning the promises. Alas! what a poor diminution is here; Particula, non pars? is not this diminutive enough, but he must put small; yea, perexigua, very small, unto it, and so leave a very small, not part, but diminutive particle for faith in the promises of God? But Romane-Catholikes must be content with this poor pittance of faith, no otherwise believing Gods promises, but as other Histories revealed in the Word, as the Council of Trent teacheth in her sixth Session, and sixth Chapter: 
Concil. Trid. Sess. 6. c. 6.  But else, she makes no mention at all of believing in the promises of God, and by faith applying them to our own souls. No, the Church of Rome is of another spirit: she wants that can did ingenuity, to acknowledge this gracious mystery of Christ, and of the Gospel. So that these Pontifician Romane-Catholickes, place only the truth of God (and well too, if they joined not their own lying traditions) as the general object of faith; namely, as a true History to be believed. As Soto commenting upon the forenamed place of the Council, 
Soto ibid.  saith: Ratio Christianis credendi, est summa infallibilisque Det veritas; haec autem eadem perlucet in revelatis omnibus, sive ad Historiam pertineant, sive ad Promissiones: The reason inducing Christians to believe, is the sovereign and infallible truth of God; and this same shineth in all those things that are revealed, whether they pertain to the History, or to the Promises. But how doth he understand the faith of these promises? Sanè quas credimus (saith he) non solum verè esse factas; sed esse firmissima●, quantum ex parte Dei, nisi nos revitamur: which promises indeed we believe, that not only they were truly made, but are most firm, as touching God's part, unless we resist. But as for special Faith in believing and applying the promises of God, quòd non pertineat; that it appertains not to Catholic Faith (saith Soto) is most easy to demonstrate: Fides enim Catholica ex sola divina assertione, vel promissione pendet; quod autem quisque aptus sit, & idoneus promisso beneficio suscipiendo, ex humano sensu, & cooperatione etiam pendet: For (saith he) the Catholic Faith depends upon God's only affirmation, or promise; but that any man may be apt or fit, to receive the benefit promised, doth depend upon the sense, and also the cooperation of man. And so he concludes; Ergo huius Fides non est Catholica: therefore this man's Faith is not Catholic. So that by Romane-Catholicke Doctrine, a special Faith in the promises of God in Christ, is not the Catholic Faith: for by Catholic Faith, they understand a general Faith, such as is the Catholic Faith of all Romane-Catholickes. And hence it is also, that they place Faith only in the understanding, as assenting unto the truth of God in his Word; and not in the will, in applying and apprehending the goodness and grace of God revealed in the Word.  
Now to clear the truth in this point; The Catholic Faith is so called, not in respect of the generality of it, as if justifying Faith were only a general Faith, or because the general object of it is whatsoever is revealed in the Word as a History: but because the true Catholic Faith, is the Faith of all the Elect of all times, to the end of the world, and because this Faith comprehends all Faith in it. For the true Catholic Faith doth both credere Deum; believe that God is, and credere Deo; believe that whatsoever is contained in the holy Word of God written, is true: and also, credere in Deum; believe in God; that is, in especial, believe the promises of God in Christ revealed in the Gospel, that they are not only true, in respect of God who promiseth, but that they do belong to every believer in Christ in particular. As Saint john saith (speaking of the blessed estate of God's children, both here, in that they are now the Sons of God, and hereafter in the perfect vision of God) Every man that hath this hope in 
1. joh. 3. 3.  him, purifieth himself, even as he is pure. The Apostle Paul setting forth the nature of justifying Faith, in the example of faithful Abraham, he bounds it mainly upon the promise of God in Christ, as the special object of Faith. As, Rom. 4. 13. 
Rom. 4. 13.  The promise that Abraham should be the heir of the world, was not to him, or to his seed, through the Law, but through the righteousness of Faith: for if they which are of the Law, be heirs, Faith is made void, and the promise made of none effect. Therefore it is of Faith, that it might be by grace, to the end the promise might be sure to all the seed: not to that only, which is of the Law, but to that also, which is of the Faith of Abraham, who is the father of us all. And vers. 20. He staggered not at the promise of God, through unbelief, but was strong in Faith, giving glory to God. So we see that the promise of God, is the special object of justifying Faith. And hence it is, that all true believers, who are the children of Abraham, are called the children of the Promise, Rom. 9 8. They which are the children of the flesh, these are not the children of God: but the children of the Promise are counted for the seed, & heirs of the Promise. Heb. 6. 17. Yea the promises of God in Christ are the very sum of the Gospel; as the Apostle declareth very amply in the third Chapter to the Galathians. As vers. 8. The Scripture foreseeing, that God would justify the Heathen through faith, preached, before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. So we see plainly, that the special object of Faith, is the Gospel of God; and the Gospel of God, is the promise of God in Christ. This was the sum of all Christ's preaching; The Kingdom of God is at hand; repent 
Mark 1. 15.  ye, and believe the Gospel. And so Gal. 3. 22. the Apostle sweetly concludeth this heavenly Doctrine: The Scripture hath concluded all under sin, that the promise by faith of jesus Christ, might be given to them that believe. Hence also was the Land of Canaan, being a type of the Kingdom of Christ, called the Land of Promise: and Abraham and his sons, coheirs of the same Promise. What Promise? For he loooked for a City which hath foundations, whose builder and maker is God, Heb. 11. 10. And by faith he waited for this promise, verse▪ 9  
The Pontificians would fain have that faith, whose praises are so predicated in that 11. Chapter to the Hebrews, to be understood of their kind of Catholic faith: to wit, a general historical faith. And they allege the third Verse, and the sixth Verse, etc. Vers. 3. Through faith we understand that the worlds were framed by the word of God: Hence they conclude their Historical faith. And, Vers. 6. He that cometh to God▪ must believe that God is, etc. Hence they infer, that Faith is nothing else, but a certain assent concerning the truth of God in his essence, and in his Word revealed, and in his promises in general only. But if there were no other place of Scripture, to set forth the full nature of true, saving, and justifying Faith, this one Chapter were abundantly sufficient. For the Apostle sets forth this Faith in this Chapter, in his full proportion and lineaments, in all the properties of it. As first, that this Faith believeth the truth of God's essence, as he hath revealed himself in his Word, verse▪ 6. and not only as God is, in himself, of absolute Being; but that he is that God, who gives a Being: as to all creatures in general, so in especial, to all his promises made in Christ to his Elect. For which cause, when God sent Moses to be the Minister of his people's deliverance, wherein Gods promise to Abraham and to his seed, came to be accomplished, he bad Moses tell the people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I AM hath sent me unto you, Exod. 3. 14. Which name of God doth not only signify his essence in himself considered, but how he gives here by a being to his evangelical promises, to bring them all to pass in due time. This is his name for ever, as God himself professeth, vers. 15. Thus the Lord is said to make himself known to the children of Israel, in that their actual deliverance out of Egypt, so long before promised to Abraham, by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah, which comes of the root of the former name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a name of his essence. In which name jehovah, God saith he was not known to Abraham, as Exod. 6. 3. Not but that Abraham by faith knew God in this name, that he was true in all his promises: but he was said not to know God by this name, because he did not experimentally see the accomplishment of his promise. And thus to believe that God is, is not only a bare historical or natural faith, that there is a God, which is in the very Devils; but it is a true evangelical faith, believing God's truth in his promises, which is such a faith, whereby God is pleased, as the Apostle saith there in the same verse. But a bare historical faith cannot please God: for then the Devil's faith might. The Apostle amplifieth this, proving that this faith believeth the truth of God in all those things contained in his Word, whether they be matters of story, as vers. 3. or of the promises of God, as vers. 6. or of the threatenings of God, vers. 7. etc. But principally, he doth by many famous examples set forth the noble properties of this faith, in applying the special promises of God unto it; in which Chapter the word Promise is expressly mentioned no less than sixth sundry times, but closely flows, & that abundantly, through all the veins of the Chapter. So faith believes, that God is a rewarder of them that diligently seek him. vers. 6. By faith Abel offered his more excellent sacrifice. How by faith? for his sacrifice was a type of the true sacrifice, Christ jesus, the promised seed. Gen. 3. 15. By faith Enoch was translated. Was not this by faith of that better life promised in Christ? By Faith Noah, warned of God, prepared the Ark, to the saving of himself and house: Was it not by Faith in the promise of God? By Faith Abraham, being called, went out, etc. Was it not by Faith in God's promise? For he was the heir of the promise, and looked for a City, etc. v. 10. By Faith superannuated Sarah conceived: for she judged him faithful that had promised, v. 11. All these embraced the promises, v. 13. 14. etc. By Faith Abraham, after he had received the promises, offered up his only Son, v. 17. What was it, but the promise of God, whereupon by Faith Isaac blessed his Sons, v. 20. and jacob his? v. 21. How came joseph at his death to mention Israel's deliverance out of Egypt, and (as if himself also, even after he was dead, had a share in that deliverance) give a charge concerning his bones, but by Faith in God's promise, now approaching? Why did Moses reject the honours, pleasures, and treasures of Egypt, preferring the reproach of Christ before them all, and choosing rather to suffer affliction with the people of God: but that by Faith he had a respect to the recompense of reward, the promise of God? And so of their passing through the Red-Sea: and of Rahabs red thread, etc. still their Faith was pitched upon God's promise. But Pontificians must have leave to discover their gross ignorance in the mystery of Faith, and so to err, not knowing the Scriptures; being just with God to send them the spirit of giddiness, lest they should come to know that most precious truth, which they so willingly and maliciously oppugn.  
Is the promise of God in Christ therefore such a little ●tomus, such a perexigua particula, such a small mote in the eye of Faith? Nay, rather the promise of the Gospel, doth challenge the chief respect, to be cast upon it by the eye of Faith, as the most glorious and beautiful object it can find in all the Scriptures. Christ, the promised seed, the fairest of ten thousand, is therefore called the Word of God, as being the sum of both the Testaments, as being the mercy-seat, upon whom the two Cherubims did six their constant eyes. He was the desire of patriarchs, Prophets, and Kings. Abraham with the eye of Faith saw his day, and rejoiced; it gave him full contentation: yea, the sufferings of Christ, and the glory that followed, and the preaching of the Gospel, all comprehending and setting forth God's precious promises; were such as the very Angels desired to look into. And St. Augustine 
Aug. Enchirid. cap. 5.  saith, Certum propriumque fidei Catholicae fundamentum Christus est: The sure and proper foundation of Catholic faith is Christ. Who shall then forbid Faith to fasten its eye upon this lovely object? or to build upon this sure & proper foundation? True it is, that Faith denies no part of holy Scripture, of what nature soever, the due respect and credit. It gives free assent to the whole Word of God, it subscribes to the truth of every least tittle contained therein, credendo Deo, by believing God: but that which Faith doth chiefly appropriate and apply to itself, is the promise of God in Christ, credendo in Deum, by believing in God. Even as the eye, casting a direct ray or beam upon the object, which it chiefly aimeth at, doth so look upon it, as though it seem to see nothing else, but that only object; yet it seeth all things besides round about it, in a more general view: so Faith, the eye of the soul, although it cast the direct beam of belief upon the object it most affecteth, to wit, Christ the Saviour, in whom all the promises of God are, Yea and Amen, to the glory of God the Father; yet withal, it doth not restrain its general influence of belief, from any part of God's Word, no more than the eye of the body doth shut itself from seeing any other thing present before it, than that particular object, to which the radius or beam directly pointeth.  
What need more testimonies? yet the ancient Fathers of the Church have not left us without witness in this point. I will use but one or two for brevity. 
a Chrysost. in Genes. cap. 15. hom. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c▪  chrysostom saith, This is the property of true Faith, when as the promise being made, not after a manner customary, or familiar with men, we 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  confidently believe the power of the promiser. Thou seest, how even before the event and accomplishment of the promises, Abraham in as much as he believed, receiveth a sufficient reward: For, to believe the promise of God, was imputed to him for righteousness. Therefore to believe God's promise, is both able to make us just, and shall cause us to obtain the promises. By Faith we procure righteousness, and obtain the good promises. And the same Father upon the tenth to the Romans, saith, Hoc potissimum peculiare est fidei, ut promissa Dei 
Chrys. in Rom. cap. 10. hom. 17.  cuncta complectamur: This is chiefly peculiar to Faith, that we embrace all the promises of God. Thus we see this holy man placeth the promises of God in Christ, as the prime object of justifying Faith. St. Ambrose saith, Si exclusa fuerit promissio, 
Ambrose in Epist. ad Galat. cap. 3.  sine dubio frustratur Fides Abrahae: Quod ne audire quidem se patiuntur judaei, scientes, quia promissio ex Fide est Abrahae. Quae promissio ex Fide iustificat, non per Legem, sicut & Abraham iustificatus ex Fide est. High ergo haeredes sunt promissionis Abrahae, qui illi succedunt, suscipientes Fidem, in qua benedictus & iustificatus est Abraham. Testimonium ergo promissionis Abrahae testamentum appellatur, ut post mortem eius Haeredes essent in promissione, Filij eius facti per Fidem: That is, If the promise be excluded, without doubt the Faith of Abraham is made void: which not even the jews themselves endure to hear, knowing, that the promise is of the Faith of Abraham. Which promise doth justify by Faith, not through the Law, as also Abraham is justified by Faith. They therefore are Heirs of the promise to Abraham, which succeed him, by entertaining the Faith, wherein Abraham is blessed and justified. Therefore the testimony of the promise to Abraham is called a Testament, that after his death they might be Heirs in the promise, being made his Sons by Faith. So Ambrose. Thus we have the testimonies of two faithful witnesses, testifying this most Catholic doctrine of Faith, not only of Abraham, but consequently of all the faithful, That the promises of God in Christ are the main object of saving and justifying Faith. And these witnesses shall stand in stead of many. Hence it is, that Faith in Scripture is called Confidence or Affiance, because it embraceth the promise of God in Christ, as the proper object of it: as we touched before.  
In a word, those famous ancient Creeds, universally received in the Church, especially the Apostolical, the Nicene, and Athanasius his Creed; all of them called the object of Faith, as being the abridgement of the Word of God: what do they commend unto us, as the main and sole object of saving and justifying Faith, but jesus Christ, his incarnation, passion, resurrection, ascension, session at God's right hand, etc. together with the fruits we reap from this tree of life, as to be made his living members, believing the holy Catholic Church, the Communion of Saints, the Remission of sins, the Resurrection of the body, and the life everlasting? all, the effects and fruits of God's promises in Christ.  
But (say the Pontificians) faith is an act of the understanding, 
Soto de nat. & great l 2. c. 7. Designatur subiectum fidei esse intellectivam potentiam, etc.  as being seated in the intellectual part of the soul, and not in the will: and therefore it is but a bare assent to the truth of God's word in general, and so also of the promises contained therein; and no special affiance in the goodness of God particularly towards a man's self. And so they make only the truth of God revealed, as being apprehended and assented unto by the understanding, to be the object of faith, and not the goodness of God contained in his promises, as being entertained and embraced by the will.  
But for the clearing of this point, we may frist observe how the Church of Rome, as in other points of doctrine, so in this main point of Faith, doth most pitifully interfeere. For which cause, let me here insert a passage in the Provincial Council of Colen, celebrated Anno 1536. some nine years before the Council of Trent; which will partly confirm what hath been formerly said concerning the nature of true Faith, and confront this Pontifician objection now in hand.  
This Provincial Synod setteth down a threefold kind 
Enchirid. Concil. Colon. Provincial. de sacramento poenitentiae. pag. 87. Printed at Paris 1554.  of believing, following therein St Augustine upon the Creed, Credo in Deum, which we have a little before cited. We will set down the very words of the Synod, which acknowledgeth Duplicem seu triplicem esse fidei, seu credendi rationem. Siquidem una est, qua Deum esse, ac caetera, quae Scriptura commemorat, non aliter quam historica quadam fide recitata, vera credimus. Vnde & historica fides appellatur, quam nobiscum Daemones communem habent. Altera, qua Deo credimus, quae persuasio & constans opinio est, qua fidem & promissionibus & comminationibus divinis adhibemus; quam habent iniusti cum iustis communem. Tertia fidei ratio est, qua in Deum credimus, solis pijs peculiaris, quae certissima quaedam fiducia est, qua totos nos Deo submittimus, totique à gratia & misericordia Dei pendemus. Haec & spem complectitur, & charitaten● individuam comitem habet. Prima credendi ratio, seu fides illa Historica, si solam accipias, informis est, & veluti adhuc mortua. Altera verò, qua Deo tantum credimus, nec dum tamen erga Deum religiosa pietate assicimur, manca. Sed tertia, qua in Deum credimus, pioque affectuin eum tendimus, ea demum vivida, atque integra fides est, etc. That is: There is a twofold or threefold sort of faith, or believing: One is, whereby we believe that God is, as also other things, which the Scripture relates, we believe to be true, no otherwise than by a kind of Historical faith recorded, whence it is called an Historical faith, which the Devils have in common with us. The second is, whereby we believe God, which is a persuasion, and constant opinion, whereby we give credit both to God's promises and threatenings; which faith the wicked have in common with the righteous. The third sort of faith, is that, whereby we believe in God, which is peculiar only to the godly, being a kind of most certain confidence or affiance, whereby we wholly submit ourselves unto God, and depend wholly upon the grace and mercy of God. This faith doth also comprehend hope, and hath in it charity, as an individual companion. The first sort of believing, or that Historical faith, if you take it alone, is without form, and as yet in a manner dead. The second, whereby we only believe God, and are not yet affected towards him with a religious piety, is lame. But the third, whereby we believe in God, and are carried by a pious affection towards him, this is that lively and entire faith. Thus the Council of Colen. How different from the Council of Trent? yea, the two first kinds of faith the same Synod, upon the Apostles Creed, puts into one, as common with Devils and wicked men, which believe and tremble: Sciunt enim & Daemons Illum mentiri non posse: For even the Devils do know that God cannot lie. So that by the confession of Colen, the Pontifician faith (by their own confession) being no other of itself, but an Historical faith, is no other faith, but that which in the very Devils and Damned. And whereas the Synod of Colen acknowledgeth a third kind of faith peculiar to the godly, which always hath hope and charity inseparably with it, this crosseth the doctrine of Trent, which alloweth no special or peculiar faith to the godly, but such a faith as is common to the wicked, and which is, and may be altogether void of hope and charity. And whereas Colen calleth this peculiar faith of the godly fiducia, or an affiance and confidence in the grace and mercy of God, in especial manner to every believer: the Pontifician Council of Trent utterly disclaimeth this fiducia, or strong affiance in God's favour and mercy, allowing Gods gracious promises, but the least part in the general object of their faith, which faith of theirs, they make to be only an assent to the truth of God, and no affiance in the promises of God; for as much as the Pontificians place their faith in the understanding, and not in the will. Although otherwhiles (as liars use to do) forgetting themselves, when they would advance the blindness of their implicit faith, they deny it a place in the understanding, and seat it rather in the will, though not for any good will. For Bellarmine would have faith to be defined 
Bellar. de iustif. lib. 1. cap. 7.  rather from ignorance, than from knowledge; yet because of the two, they had rather exclude confidence from faith, than science or knowledge; they consent in general to make choice rather of the understanding, than of the will, wherein to seat their faith.  
Now the occasion (as I said) of mentioning the Council of Colen, was chiefly to show their judgement concerning the subject of Faith; to wit, in what part of the soul it is inherent, as in the proper subject: whether in the understanding, or the will, etc. The Synod of Colen undertaking to decide this point, saith; Not hoc omittendum est, fidem secundum duas priores credendi rationes, in intellectu consistere; secundum tertiam verò, etiam in voluntate: quòd actio fidei sic acceptae (quod est credere, fidere, & adhaerere Deo) non solo intellectu, quem fides illuminat, sed & voluntate, quam accedente charitate inflammat, perficiatur: Nor is this to be omitted, that faith according to the two first sorts of believing, doth consist in the understanding; but according to the third sort also, in the will: because the action of faith in this acception (which is to believe, confide, and adhere unto God) is accomplished not in the understanding only, which faith illuminateth, but also in the will, which by the access of charity it inflameth. So by the judgement of this provincial Synod, this sola efficax, syncera, integra, & salutifera fides, as the Synod calls it, ibidem: this only effectual, sincere, entire, and saving faith, is resident not only in the understanding, which faith informeth; but also in the will, which faith by love inflameth. And whereas the Pontificians would utterly exclude faith from having any place in the will, because, say they, faith may be separated from charity: the same Synod, ibidem saith: Hoc constat, eam fidem, qua in Deum credimus (quae sola efficax, syncera, integra, & salutifera est) nec infundi, nec accipi, sine spe & charitate: This is evident, that that faith, whereby we believe in God (which only is the effectual, sincere, entire, and saving faith) can neither be infused, nor received without hope and charity. For as the same Synod addeth out of the Apostle (1. Cor. 13. a place which the Pontificians urge to prove, that their Romane-Catholicke faith may be void of charity) Nam quod alibi Apostolus ait, Si habuero omnem fidem, etc. For that which the Apostle saith, If I had all faith, so that I could remove mountains, and had not charity, I am nothing: is not so to be understood (saith the Synod of Colen) as if the entire and sincere faith could be received without charity; but rather it seems to be spoken Hyperbolically, by way of exaggeration and aggravation, as chrysostom and Theophilact take it: the more to enforce the practice of charity, consisting of so many excellent duties and perfections.  
Thus have we cited this Synod of Colen, not that we hold it any standard rule for the Doctrine of Faith (although Vega blame it for speaking too broad of justification, and especially of imputation) but to show how in this point of Faith, this Synod, a little more ancient than the Council of Trent, doth differ from the Doctrine of that Council in many things; wherein this Synod is not far from the true way to the Kingdom of God: saving that now whatsoever is in this Synod, or any other contained, must submit itself to the censure, examination, interpretation, and approbation of the Council of Trent, whose definitive sentence hath irrefragably passed upon all Catholic Doctrine, binding it to good behaviour, that it should not carry the least weapon, that might endanger the throat of Romane-Catholicke Religion. To this Synod also, we may add the authority of the learned honest Cardinal Contarenus, who lived at the same time, and a little before the Council of Trent wrote of justification; in which Treatise he faith: Notus Fidei incipit à voluntate, quaeobediens Deo & Fidei, efficit ut intellectus assentiatur, absque haesitatione traditis à Deo; & ideo promissionibus divinis confidat, & concipiat ex illis firmam fiduciam, quae pertinet ad voluntatem, & quasi circulo quodam, iucipiat à voluntate haec Fides, & desinat in voluntate: The first act or motion of Faith begins at the will, which obeying God and Faith, causeth the understanding to assent to the things delivered of God, without doubting; and so to trust in God's promises, and of them to conceive a firm affiance, which pertains to the will, and that this Faith, as it were in a circle, begins at the will, and ends in the will. So that we see this good Cardinal held the will to be the prime subject of saving Faith.  
But now a little to illustrate the former point, concerning the subject of Faith, and the manner of inherency which it hath in a believer, and to clear the truth of it by Scriptures, and by ancient Fathers of the Church. The Romane-Catholicke doctrine is no less absurd and erroneous in the object of saving Faith, than in the subject of it. They run from one extreme to another, as the Poet saith; Dum vitant stulti vitiae in contraria currunt: Fools from one extremity of folly run into the contrary. But as the true Catholic doctrine, although it exclude no part of God's Word, as the object of Faith in general, but yet restraineth the special object of saving Faith to Christ, and the promises of God in him; so though it deny not Faith to have a place of inherency in the understanding, yet it intitleth it not only to the understanding, but to the will, to the memory, to the affections, and all the faculties of the soul, as so many Manfions to entertain this noble Queen Faith, where she may keep her Court of residence for herself, and all her train of Graces that attend her. Or we may compare the several faculties of the soul, to so many rooms or chambers in the soul, wherein, as in a magnificent Palace, Faith resideth, whose presence, as a Prince, putteth life into every part, & whose prerogative it is to prescribe to each of her virgin handmaid Graces their proper tasks, herself putting her own hand to every work, acting, directing, assisting, adorning the office of each Grace, whereby it is made both acceptable to God, and profitable to men.  
The Catholic Doctrine then concerning the subject of 
The subject of saving faith.  Faith, is, That Faith inhereth or resideth not only in the understanding, but also in the will, in the memory, in the affections, and in every faculty of the soul. This is the Doctrine of the holy Scriptures; and therefore Catholic. The Scripture saith; Cord creditur ad iustitiam: With the heart man believeth unto righteousness. And again it saith, Ephes. 3. 17. That Christ may dwell in your hearts by faith. And again, Acts 8. 37. Philip said to the Eunuch, If thou believest with all thy heart. And again, Acts 15. 9 Purifying their hearts by faith. By these and such like places of Scriptures it is evident, that the proper subject of Faith is the heart of man. Now by the heart, is meant every power and faculty of the soul, and not only the understanding (as Aquinas understandeth the forenamed place of Acts 15. 9 that by purifying of the heart, is meant the illuminating of the understanding) but also the will, the memory, the affections, and every faculty of the soul of man. First, the Sriptures oftentimes by naming the heart, meaneth the understanding. As Ephesians 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the vulgar Latin rendereth it word for word: Illuminatos oculis cordis vestri: The eyes of your heart being illuminated: but our English translation hath it, The eyes of your understanding being enlightened; thereby giving the true meaning of the place, that by the heart there is meant the understanding. So the Lord faith, Matth. 13. 15. Ne cord intelligant: Lest they understand with their heart. In 1. Kings 3. 9 Solomon asks an understanding heart. In 2. Cor. 3. 15. the veil over the jews heart, was a note of their blindness and ignorance in the mystery of Christ. Secondly, heart in Scripture is often taken for the will. As Acts 7. 39 The Israelites in their hearts turned back into Egypt: that is, their will was so, if they had had power. So Acts 11. 23. Barnabas exhorts, that with purpose of heart they would cleave unto the Lord: that is, with a ready will, and constant resolution. So 1. Cor. 7. 37. He that stands firm in his heart, having power over his own will, and hath decreed in his heart. Thirdly, the heart is taken for the memory. Luke 1. 66. All that heard, laid up those things in their hearts: that is, in their memory. So Deut. 4. 9 Take heed to thyself, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart: that is, from thy memory. And, Deut. 11. 18. Ye shall lay up these my words in your heart, etc. that is, ye shall remember them continually, as signs bound upon your hands, and as frontlet's between your eyes. Hence it is that the Latins use Recordari, 
Recordari, à Corde dicitur.  for to remember, or to record, implying that remembrance is an act springing from the heart. Hence also doth our Saviour call the heart, the treasury, Matth. 12. 35. which agreeth with the memory, called Thesaurus rerum; the Treasury of things. Fourthly, heart in Scripture, is also taken for the affections and passions of the soul. Matth. 6. 21. Where your treasure is, there will your heart be also: that is, your affection. So Rom. 1. 24. God gave them up to their own hearts lusts. And Psal 62. 10. If riches increase, set not your heart upon them. Thus all the motions, and inclinations, and cogitations in man, are referred to the heart, as the prime fountain, whence they all originally flow. So all the virtues intellectual and moral, are said to be in the heart: we say, A wise heart, a good heart, a valiant heart, an humble heart, an honest heart, etc. And the contrary, as we say, A foolish heart, a wicked heart, a faint heart, a proud heart, a deceitful heart, etc. Of a valiant man, we say, He hath a Lion's heart; and of a coward, He hath the heart of a Hare; and of a meek man, He hath a Lamb's heart: As Nabuchadnezzar for his pride, had a Beasts heart given him, that is, a brutish disposition, to live like a Beast, as he did.  
Now the issue of all this is, that faith is that same radical grace, wherein the whole life of the Saints of God, all holy graces have their being, and existence of holiness, and from whence they grow and flow, even as all the branches from the root, and the streams from the fountain. For, as the heart is the fountain of all the faculties of the soul, of the understanding, of the will, of the memory, of the affections, motions, cogitations, etc. all which are signified by the heart in Scripture: so Faith being in the heart, as in the proper seat and subject; and being said to purify the heart, it gives us to know the excellent nature of Faith, which is to diffuse its virtue to the purifying and possessing of every part and faculty of the soul. For, possessing the heart, it possesseth and filleth the whole soul. It illuminates and informs the understanding, it reforms and conforms the will, it confirms it with hope, it inflames it with love, it prompts the memory with holy meditations, and remembrances of God's love and goodness, it moderates and tempers all the affections and passions, it directs the motions, and cogitations of the soul to their right end and scope: and in a word, the office of this faith, is, to be the immediate instrument of God's holy spirit, to sanctify the whole soul and body; as the Scripture ascribes the work of sanctification to faith as the immediate Instrument, Acts 26. 18. Sanctified by Faith in me, said Christ to his new convert Apostle. The Council of Trent itself confesseth, that faith is the root of other graces. Faith (say they) is the root of all justification: placing their justification in hope, and love, etc. How then is Faith the root? If it be the root, the root is not a bare disposition to a tree, as they would have Faith to be to their justification. A dead root cannot bear a living tree: but like root, like tree. But a root naturally produceth and shooteth forth the tree: for the life and substance of the tree is originally in the root, and comes from the root. Take away the root, and the tree witherereth: for it lives in the root. And the root giveth life to the tree, not the tree to the root. As the Apostle said to the ingraffed Gentile, once the Wild Olive, Thou bearest not 
Rom. 11. 18.  the root, but the root thee. With what reason then can the Pontificians say, That charity, which is the branch, not the root, gives life to the root, which is Faith? Herein how far themselves differ from senseless stocks, or come short of the vegetable trees, I define not. Now as the whole tree draws hislife and nourishment from the root: so all the fruits of holiness have their life and nourishment from faith; for faith is the root of them all. And as the Apostle saith, If the root 
Rom. 11. 16.  be holy, so are the branches. But Faith, the root of other graces, is holy, yea most holy, as jude speaketh: therefore hope, & love, and all other graces growing in and from Faith, are sanctified by and from Faith; for as much as Faith is rooted in Christ, from whom it receives the life, as of justification, so of sanctification. Hence it is, that devout Bernard saith excellently to this purpose: Primum syncera radix sancta fidei in terra humani 
Bern. de ordine vitae lib.  cordis plantatur; cumque fides plenè adulta fuerit, velut quaedam magna est Arbour, diversa in se habens poma, exquibus reficitur anima plena Deo: First, the sincere root of holy Faith is planted in the ground of man's heart; and when faith is fully grown up, it becomes as a great Tree, having in it sundry sorts of Apples, wherewith the soul, being full of God, is refreshed. Without Faith (saith the Apostle) it is impossible to please 
Heb. 11. 6.  God. But whatsoever action proceedeth from Faith, therein it pleaseth God. By Faith was Abel's sacrifice made acceptable to God. By Faith Enoch, walking with God, pleased God. And are not all those actions of the patriarchs and Saints of God, related in that eleventh Chapter to the Hebrews, all referred to Faith, as the root from whence they sprang, and received their life and loveliness? It is Faith that graceth every action of the just man: for the just man shall live by his Faith. Whatsoever fruit grows not from this root, it is sin. Whatsoever is not of Faith is sin: is as true in general of saving Faith, as it is in particular of the Conscience, called Faith by the Apostle, Rome 14 23.  
Now the reason of all this, that Faith gives life and being to every grace, for as much as every grace is radically in faith; is, because where faith is, Christ is. Now Faith is in the heart, and consequently Christ dwelleth in the heart by Faith. And if in the heart, then in every part, and faculty of the soul and body. So that as the soul quickeneth every part of the body: so Faith quickeneth and sanctifieth every faculty of the soul. As St Augustine saith, Fides, quae credit in Deum, vita 
Aug. de cognit. verae vitae c. 37.  animae existit, & per hanc iustus vivit: Faith, which believeth in God, is the life of the soul, and by this faith the just man liveth. And elsewhere he saith: Vnde mors in anima? quia non 
Aug. in johan. tract. 45. ex cap. 11.  est fides. Vnde in corpore? quia non est ibi anima. Ergo animae tuae anima fides est: Whence is death in the soul? because faith is not there. Whence in the body? because the soul is not there. Therefore the soul of thy soul is Faith. And as the soul is in the body, Tota in toto, & tota in qualibet parte: The whole soul is in the whole body, and whole in every part: So, Fides tota est in toto, & tota in qualibet parte; Whole faith is in the whole heart, and whole in every faculty of the soul. Hence the Apostle, making himself the instance of the life of faith, saith, I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. Christ therefore is not to be found in that part or faculty of the soul, where faith is not. If Faith be not in the will, Christ is not there; and so in the rest. And where Christ is not, there is no life, no sanctification. Our wills therefore, our memories, our affections, our motions, and cogitations are dead, profane, all out of order, if Christ be not, and live not in every one of them. And Christ is not in any of them, if Faith be not there. Hence it is, that Faith is all, because as the root, it contains all graces. In the understanding it knoweth God, in the will it hopeth and loveth God, in the memory it thinketh of God with thankfulness for his mercies, in the affections it feareth God, it sorroweth for sin, it patiently suffereth, it rejoiceth in God, in all it serveth God. How so? From Faith it is, that the understanding knoweth God in his Son jesus Christ, the knowledge of 
john 17. 3.  whom is eternal life. And therefore Divines by knowledge in that place, understand Faith. And St. Augustine saith, Intellectus 
Aug. in johan. tract. 29.  merces est fidei. Ergo noli quaerere intelligere, ut credas: sed crede, ut intelligas: Understanding is the reward of Faith. Do not therefore seek to know, that thou mayst believe: but believe, that thou mayst understand. From Faith it is, that the will hopes in God, loves God, and cleaveth unto him: and so in the rest. And therefore St. Augustine placeth 
Aug. de verbis Apostoli. ser. 33.  Faith in the will, saying: A Domino praeparatur voluntas hominis, ut sit fidei receptaculum: The will is prepared of the Lord, to be the receptacle of faith. And again, Omne quod non est 
Aug. contra duas Epist. Pelagio. ad Bonifac. l. 1. c. 3.  ex fide, peccatum est. Ac per hoc bona voluntas, quae se abstrabit à peccato, fidelis est, quia iustus ex fide vivit: Whatsoever is not of Faith, is sin. And therefore the good will, which withdraws itself from sin, is faithful, because the just man liveth by Faith.  
Hence it is, that Bernard saith, Credere in Deum, est in eum 
Bern. flores de fide.  sperare, & eum diligere: To believe in God, is to hope in him, and to love him. And again: Vera & plena fides univer sa praecepta complectitur: A true and complete Faith comprehendeth all the Commandments. Hieronymus Osorius in his first 
Hieror. Osorius de iustitia l. 1.  Book de justitia, hath these words: Fides continet omnem religionem atque pietatem: omnes enim virtutes ex fide aptè nexeque sunt, & cum illa sanctissimo vinculo colligatae atque implicitae sunt: That is, Faith containeth all religion and piety: for all virtues are by Faith consorted and connexed together, and with it are bound and intwined in a most holy knot. But yet I dare not warrant the Reader, that he shall find these words in Osorius from henceforth, seeing in the Index at Madrid, these very words are commanded to pass the flames of their Index expurgatorius. And in the second book he saith: Ergo cum 
Ibid. lib. 2.  Fides totum animum regat, & in Verbi divini studium rapiat, consequens necessariò est, ut non cernatur solum in credendo, sed etiam in obediendo: Therefore seeing Faith doth govern the whole soul, and draw it to the study and love of God's Word, it followeth necessarily, that it is seen, not only in believing, but also in obeying. But these words also undergo the same doom with the former. Yea, why should Pontificians make it so strange that Faith should have all other graces inseparably coupled with it; seeing that even their Doctors, Aristotle and Cicero do teach, that all moral virtues are conjoined and combined in one: and he that hath one, hath all? and that justitia est omnis virtus: justice is every virtue. It is a marvel, that they have escaped Purgatory, seeing that not even Gratian himself hath had the grace to be favoured of them, his Gloss but bordering upon Tully's Offices: for where he saith; Sed quomodo possum habere talem Fidem (that is, to remove 
Grat. de consecrat. distinct. 4. Gloss.  mountains) & non charitatem? cum qui habeat unam virtutem, habeat omnes. 
* Cap. ult.  Nonpossem quidem, nisi miraculosè: that is: But how can I have such a Faith (to remove mountains) and not charity? sith he that hath one virtue, hath all. I could not have it, but miraculously. All these words must out, as ye may see in Collat. censurae, in Gloss. iuris canon. num. 84. His excellent Majesty also, in his peerless Paraphrase of the Revelation, Chapt. 20. saith, That God by Faith only justifieth man, which not withstanding is done according to his works, because they, as the fruits of Faith, cannot be separated from it, and bear witness of the same to men in the earth. S. Augustine saith: Quid est ergo credere in eum? credendo amare, credendo diligere, 
Aug. de verbis Apost. serm. 33. ●om. 10.  credendo in eum●re, & eius membris incorporari: What is it then to believe in him? by believing to love him, by believing to affect him, by believing to go into him, and to be incorporated into his members. Paulus Fidem, quae per dilectionem 
Aug. Enchir. c. 8  operatur, approbat atque commendat, quae utique sine spe esse non potest: proinde nec amor sine spe est, nec sine amore spes, neque utrumque sine Fide: Paul approveth and commendeth that Faith, which worketh by love, which cannot be without hope: therefore neither is love without hope, nor hope without love, nor both without Faith. And upon the 139. Psalm he saith: Fides sic est in anima, ut radix bona, quae pluviam in fructum 
Aug. in Psa. 139 Praesatio.  ducit: Faith is in the soul as a good root, which bringeth the rain into the fruit. And St. chrysostom saith; Fides est 
Chrysost. de fide Abrabae. serm.  Religionis sanctissimae fundamentum, charitatis vinculum, amoris subsidium. Haec sanctitatem firmat, caestitatem roberat; gubernat sexus, gradus provehit, officia cuncta custodit. Fides mandaeta tenet, praecepta seruat, promissae consummate: Faith is the foundation of the most holy Religion, the bond of charity, the supply of love. It confirms sanctity, it strengthens chastity, it governs all sexes, it promotes all degrees, it observeth all offices. Faith keepeth the commandments, practiseth the precepts, accomplisheth the promises. And much more to this purpose, according to his golden elegancy. Ambrose also saith, there are 
Ambros. in Psal. 118. serm. 22.  in Faith great prerogatives and dignities. What be they? Piety, justice, Sobriety, Charity, Discipline, or good Government. And in a word, St. Augustine saith: In ipsa Fide sunt omnia 
Aug. in Psal. 32. Euang.  opera, quae diligit Deus: in Faith itself are all those works, which God loveth. Thus Faith being in the heart, as in the proper subject of inherency, and so consequently, in the whole soul and every faculty thereof, as the life and soul of the soul, animating every power and property of it; it followeth, that as moral justice is every moral virtue (as the Philosopher speaketh) so justifying Faith, which is reckoned for righteousness, is every grace and holy virtue, as being the living root, and holy seed, sustaining, quickening, supplying, sanctifying all other graces, which are as so many fruits growing upon this Tree of life, as Reuel. 22. 2. holy Faith being the foundation, whereon all graces are built, the ground whereon they grow. Hence they have all their rise & motion, yea their formal and essential goodness. For whatsoever is not of Faith, is sin. If we hope not from Faith, if we love not from Faith, if we be not patient because we believe, and so in the rest: Hope, Love, Patience, and the rest, are so many sins. For as Faith is the ground or foundation of things hoped for, so of things loved, of things suffered, and the rest. And why may not so many habits of grace grow upon the same root and stem of Faith, as so many distinct fruits upon the same Tree of life? Yea, the Apostle elsewhere also tells us, that from Faith do spring not only peace of conscience 
Rom. 5. 1. etc.  towards God, but access unto all grace, rejoicing under hope of the glory of God, Patience, Hope, Love, etc.  
Thus it is evident by the authority of the holy Scriptures, and by the testimonies of ancient Fathers, that saving and justifying Faith, is not a Faith common with Devils and Reprobates, as being in nature and kind a dead Faith; but it is proper and peculiar only to the Saints and Elect, as being a holy and living Faith, which receiveth not life from any infusion of charity into it, but is a living root, from whence do spring, and wherein do live all holy graces, as Charity, Hope, Patience, Meekness, etc. That this is called also the Catholic Faith, not because it is common to good and bad, or because it hath for the general object of it, the Word of God, as it is a true History, containing things done, and to be done, whether they be acts, precepts, threatenings, or promises, one with another: but because it is the Catholic Faith of the Elect, from, in, and to all ages past, present, and to come, whose general object, though it be the whole Word of God, yet the special object of it is Christ jesus, the word incarnate, and the special promises of life made unto us of God in him.  
Now by this which hath been already said, we may easily see the sequel and issue of all the rest of those privileges and marks, that the Pontificians put upon their Catholic Faith. For seeing they admit of no other Faith in kind, than the Historical, we will easily yield unto them, that this their Faith may be, and is in the very Devils and Damned. We will yield them also, that their Faith being dead of itself, and without form or being, and receiving life, form, and being from Charity, may also upon the loss of Charity, become as well dead and unformed again, as before it received life from Charity. But whereas they say, that this Faith, dead as it is, and being fruitless and without Charity, yet is sufficient to make a man a Christian and a Believer: we allow them this also thus far, that it may make them such Christians and Believers, as to send them to hell, amongst the Devils and Damned, their fellow-beleevers, as their fideles fornicarios, adulteros, molles, musculorum concubitores, fures, etc. their faithful fornicators, adulterers, effeminate, Sodomites, and Catamites, thieves, and other such their Christian believers, whom by Trents own confession, their Faith excludes 
Concil. Trid. Sess. 6. cap. 15.  from the Kingdom of Heaven. But this Faith of theirs, being no other in kind, but that which is common with the damned: to wit, of itself, dead and fruitless; let them devose never such precious wares to stuff it withal, as Charity, Hope, and the like, to put life into it, it will prove no more a living Faith, than michal's Image, with the pillow 
1. Sam. 19  stuffed with Goat's hair laid under the head of it, proved a living man: And so consequently, it can never make a man such a Christian and Believer, as to bring him to the possession of God's Kingdom. But are they to be accounted Christians and Believers, that go to Hell? Yes surely, as good as Romane-Catholickes: for such only they account their Christians and Believers. Well, let them enjoy their privilege. In the mean time they must know, that God hath another kind of believing Christians. For as the Apostle saith: As he is not a jew, that is one outwardly, nor that Circumcision, 
Rome 1. 28. 29.  which is outward in the flesh: but he is a jew, that is one within, and Circumcision that of the heart, in the spirit, not in the letter, whose praise is not of men, but of God: So he is not a Christian, that is one outwardly, neither is that Baptism, which is outward on the flesh; but he is a Christian, that is one inwardly, and Baptism that of the heart, in the spirit, not in the letter, whose praise is not of men but of God. But the Romane-Catholicke Christian believers, are they that have received their outward form of Baptism, and profess themselves members of the Romane-Catholicke Church, be they otherwise never so damnable in their lives. What saith Bernard in his Sermon ad pastors? Neminem vestrum credo esse 
Bern. serm. ad pastors.  haereticum: omnes creditis, etc. I believe none of you is a heretic: you all believe one God in Trinity, that Christ suffered, and was buried, that he descended and ascended: But doth this faith make a man a Catholic? By this faith, the very Devils should be Catholics; for (as St. james saith) they believe and tremble. But not that faith, which is common with Devils and men, maketh a true Catholic, but that only which is common to men with Angelical spirits. What faith is that? That which worketh by love So he. Therefore, by Bernard's doctrine, faith void of charity, which is common with Devils, howsoever it may make a Romane-Catholicke, and so saith Bernard, it may the Devil as well, but a true Catholic it cannot make. St. Augustine also puts a main difference: saying, Cum dilectione fides Christiani, sine dilectione 
Aug in Epist. johan. tract. 10.  fides Daemonum: the faith of a Christian is joined with love, the faith of Devils is without love. He is therefore a Christian, that hath such a faith, as hath love joined with it: and consequently, they are no Christians, but rather of the number of Devils, as being members of the Devil, whose faith is without love. And the same Austin elsewhere, plainly declareth who are the faithful: saying, Corpus Christi est Ecclesia, 
Aug. in Psal. 56.  non ista, aut illa, sed toto orbe diffusa. Tota autem Ecclesia constans ex omnibus fidelibus, quia fideles omnes membra sunt Christi, habet illud caput positum in coelestibus, quod gubernat corpus suum: etsi separatum est à visione, sed annectitur charitate. Totus Christus caput est, & corpus eius: The body of Christ is the Church, not this or that Church, but diffused over the whole world. And the whole Church consisting of all the faithful, in as much as all the faithful are members of Christ, hath that head now set in the heavenly places, which governeth his body: and although it be separated from vision or sight, yet it is knit unto him by love. For whole Christ is the head, and his body. So we see St. Augustine confesseth none to be faithful, but such as are the members of Christ; nor any his members, but the members of his body, the Church: nor Christ's Church to be any one particular Church, as the Romane-Catholicke Church, but indeed the Catholic Church, spread over the whole world. Now if none be faithful, but such as are the members of Christ, of his Church, of his body, & Christ is the Saviour of his body, and not one of his members can perish, yea, not a hair of their heads shall perish: how then are they members of Christ (sith Christians, sith faithful) that have no part in that salvation, whereof the whole body is partaker? But such are members of Christ, though not perfectly united, as Trent saith, Chapt. 7. and Vega commends it. But St. Augustine knew no such members of Christ. Although by 
Aug. Epist. 23. Bonifacio.  a common appellation or account, all Christians, as being baptised, are called Faithful, in as much as they have received the character of Faith, which is Baptism, as Augustine saith: yet properly, and in a strict sense, none are true believers, but such as are endued with a true, living, holy justifying Faith in Christ, whereby they are perpetually and inseparably united unto him, as living members of the same body, to reign with him for evermore. So Saint Paul doth exemplify this, in describing a true jew: He is not a jew, that is one outward; neither is that Circumcision, which is outward in the flesh: but he is a jew, that is one within, and the Circumcision of the heart, in the spirit, not in the letter, whose praise is not of men, but of God. St. chrysostom saith, Whence art thou made holy? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Chrylost in Epist. ad Colos. 1. Chrysost. ad populum Antioch. homil. 21.  Whence art thou called faithful? Is it not therefore, because thou art sanctified by the death of Christ? Is it not therefore, because thou believest in Christ? And again: Fidelis propterea vocaris, quoniam & credis Deo, & ab eo creditam ipse iustitiam habes, sanctitatem, munditiam animae, in filium adoptionem, regnum coelorum: Thou art therefore called faithful, because both thou believest God, and hast from him granted unto thee righteousness, sanctity, purity of soul, adoption of a son, and the kingdom of heaven. Seeing therefore (by the Doctrine of Scriptures and Fathers) faith and salvation cannot be separated, me thinks, the Council of Trent had done more politicly, if with the loss of charity, they had suffered faith quite to be lost too, rather than retaining it, to be damned with it.  
Further, for as much as the Pontificians admit of no other faith to justification, but an historical faith; we easily grant that which they so much desire, That their faith doth not justify them at all, but may be in them, though they go to hell for it, as themselves do teach. Whereas the faith of believers, which believe in Christ, hath the property to save, & not suffer any to perish. For Christ saith (if we may believe Christ, rather than the Pope's infallibility in the Council of Trent) Whosoever believeth 
john 3. 16.  on the Son of man (or the Son of God) shall not perish, but hath eternal life. And v. 18: He that believeth on him, is not condemned. Yes, saith the Council of Trent, he that is a believer may be condemned, though still he continue a Believer. Lastly, sith for all this, that their Faith cannot justify nor save them, yet notwithstanding they will have this to be a true Faith, though a dead faith. I et us yield them this also, that the Roman faith is a true dead Faith, or a true Faith of the Devils and damned. Else what true Faith is it? Gregory, once Bishop of Rome, saith: Vera fides est, quae in hoc, quod verbis 
Greg. in Euang. homil. 29. tom. 2  dicit, moribus non contradicit: That is true faith, which in that it professeth in words, it contradicteth not in manners. And a little after: Fidei nostrae veritatem, in vitae nostrae consideratione debemus agnoscere; t●nc enim veraciter fideles sumus, si quod verbis promittimus, operibus complemus: We ought to acknowledge the truth of our Faith, in the consideration of our life; for then are we truly faithful, if that which we promise in words, we perform in deeds. And St. Ambrose saith, Nunquam fides 
Ambros. de incarnationis Domini sacramento lib. cap 1.  vera turbatur, True faith is never troubled. How is then the Pontifician faith a true faith, albeit a dead faith, seeing (according to Gregory) what it professeth in words, it contradicteth in deeds? and according to Ambrose, it is not free from trouble, being overwhelmed with horror of Conscience? yea, St. Hierome saith: Cum dilectio pro●ul abfuerit, & fides pariter abscedit: When charity is away, there faith also is gone with it. To sum up all in a word that hath been said of this point; the Notes of difference between the true Catholic saving Faith, and the Romane-Catholicke faith, are these, and such like:  
1. The true Catholic justifying Faith bringeth every one that hath it, unto salvation, and such shall never perish, john 3. 16. & 18. and 1. Pet. 1. 9 The end of saving Faith is the salvation of our soul. But the Romish faith doth not, by their own confession, bring every one of them that hath it, unto salvation: Therefore the Roman Catholic faith is not the true Catholic justifying Faith.  
Secondly, the true Catholic saving Faith is a free gift of God's grace, given for Christ's sake, as Phil, 1. 29 & Ephes. 2, 8. But the Romish faith is no free gift of God's grace, as being in the very Devils; which faith also the Council of Trent separateth from grace, Concil. Trid. Sess. 6. cap. 15. saying, that grace may be lost, though not faith: Therefore the Romish faith is not the true Catholic saving faith. Whereupon Bellarmine, 
Bellar▪ de libero arbit. l. 1. c. 6.  as the mouth of all Pontificians, saith: Fides infusa non perit, gratia recedente, ut Catholici omnes fatentur: Infused faith perisheth not, when grace is gone, as all Catholics confess. So that Pontifician faith is no grace with them, and no marvel then if justifying faith be in no grace with them also. But how is their faith infused? This may seem to make faith a gift of God. Let Bellarmine himself resolve it: he saith, 
Bellar in his fifth general controversy▪ lib. 2. cap. 31.  That all men may believe if they will, when the Euangell is preached: and so the Pontifician faith is of them disclaimed to be a special gift of Gods saving grace.  
Thirdly, The true Catholic saving faith is a confidence in the promises of God in Christ, it being the foundation of things hoped for in Christ, the special object of it, Heb. 11. 1. But the Romish faith, being no other in its own nature, but that which is common with the very Devils, by their own confession, is altogether without hope, having no respect to things hoped for, no more than the Devils, for all their faith, have: Therefore the Romish faith is none of the true saving justifying faith. There be many other differences, which follow in this Treatise.  
In stead of adding more to this place, it shall suffice to conclude this Chapter with the definition of saving and justifying faith; which may fitly be thus defined. justifying faith is a special free gift of God his grace, whereby a sinner believing in or into Christ, being thus united unto him, is made 
Et maior Catech. Nowell. desinitur fides sic. This the Church of Engl. doctrine.  partaker of all Christ's merits and righteousness, and is by the same faith certainly and infallibly persuaded, that all his sins are remitted, and himself in Christ perfectly justified in God's sight: this faith also as a living root, containing in it all other graces, as hope, love, patience, humility, etc. For the proof of each part of this definition, we need not here stand upon, as referring both to the foregoing, and ensuing Chapters, where they are amply proved. Now, that I call justifying Faith a gift of God, I note the efficient cause of it to be God; whereby it is also distinguished from the faith of Devils, which cannot be called the gift of God. Secondly, that I call it a free gift of God's grace, as Phil. 1. 29. this excludes all precedent works in man, as merits of congruity, or of any previous repentance, making a man acceptable to receive Faith in Christ, which jumps with the merit of congruity. Thirdly, that I call it a special gift, I exclude all reprobates from having any communion with this Faith, it is specially and peculiarly and solely given to the Saints, jude 3. special also in regard of the nature of it, being a gift of grace, flowing from God's special love in Christ unto his elect Saints. Fourthly, whereby a sinner, etc. I note, that whoso hath this Faith, is empty of all inherent righteousness of his own; he must be a sinner, the general subject, wherein Faith dwelleth. Fiftly, by believing in, or into Christ, I note the proper act of justifying Faith, differencing it from all other kinds of faith; as also, that Christ is the proper object of justifying Faith, & not the whole Word of God in general. Sixtly, being by Faith united to Christ, and so made partaker of all Christ's merits and righteousness, I note, that Faith is the immediate instrument, whereby we are made one with Christ, and so have our perfect communion with him in all his righteousness and graces; in so much as by virtue of this union by Faith, Christ and all true believers are all one mystical Christ. Seventhly, by being certainly and infallibly persuaded of the remission of sins by faith, I note the native property of justifying Faith; which is, to assure a man of his salvation; and that in a greater or lesser measure, according to the proportion of Faith measured out unto us; and that faith also assures us of our justification in God's sight, as laying hold upon Christ, who is our righteousness: which certainty and assurance is such, as it necessarily excludeth all vain presumption. For how can a man that is truly and infallibly certain, be said therein vainly to presume? Lastly, I call this Faith a living root, whence all other grace's spring; to note the true difference between this justifying faith, and the Pontifician faith, which in its own nature is dead, until (say they) it be quickened by charity infused into it: to note also how vain that common cavil and quarrel of Papists is against our doctrine of justification by Faith alone, as a doctrine tending (say they) to Libertinism, and to cast off all care of good works; whereas our faith, whereby we are justified, is such, as being not a dead, but a living root, including in it all other graces, it causeth the believer to be as a living tree, planted by the rivers of waters, and bringing forth his fruit in due season, whose leaf also doth not wither, and whatsoever he doth shall prosper.   

CHAP. XIII. Of the generality and uncertainty of Romane-Catholicke Faith: the generality of it confuted, by the contrary confirmed.  
BEsides the forenamed properties and limitations of that kind of faith, which Pontificians appropriate to themselves, though common (by their own confession) with the Devils and damned; we cannot omit two other special marks, whereby they would dignify and commend this their faith unto the world. The first whereof, is the generality and implicity of this faith: the second, is the uncertainty of it. We join these two together, generality and uncertainty, because the former is a necessary inducement to the latter, and as it were the foundation of Babel's tottering Tower of uncertainty. For, grant once such a generality of faith as they require, and the uncertainty of it will easily follow.  
Now concerning generality of faith, we noted before out of 
Soto de nat. & great. l. 2. c. 7.  Soto, that they utterly disclaim that special faith in Christ, & in the promises of God in him. I may here fitly apply that sentence used by his Excellent Majesty in his late speech to the honourable house of Parliament, which I humbly crave leave to borrow, Dolosus versat●r in universalibus: The deceitful man loveth to walk in universalities or generalities. The Pontificians in this their universality or generality of faith, deal like the timorous, and therefore cautelous Hare, who to deceive her pursuers or tracers, makes many doubles, and crafty windings out and in, that uneath it is for the most sagacious pursuer, to deprehend, or find her out. Their end is, that faith, in the height of sins deluge overflowing the soul, might have no solid and firm ground, to pitch and rest her foot upon. And herein lies the mystery of their Antichristian iniquity, to pull men quite away from Christ, that in matter of faith they may wholly depend upon that Papal imaginary infallibility, having no other security, than to pin their souls upon a sinful man's sleeve: Which Vega doth not a whit dissemble, saying, Deus summam salutis fidelium in Sacerdotum 
Vega lib. 13. de lapsis & eorum reparatione. c. 31.  posuit potestate: That God hath placed the sum of the salvation of the faithful in the power of the Priests: the sum whereof is the Pope, the Archpriest. But of this more in the proper place. But for their faith, it must be general in two respects: first, in respect of the generality of the object of Faith, the whole Word of God (as they say) written and unwritten, an unlimited object: secondly, in regard of the generality of men to be saved or justified, as they teach. They must neither in particular believe the promises of God in Christ, nor any man must believe that the promises of God belong unto him in particular. To which purpose Soto saith, Fides Catholica, Christianae familiae necessaria, utpote qua Christiani 
Soto ibid.  censemur, non est specialis illa, qua indubitato credit quisque, ac constituit sibi, remitti peccata propter Christum, & esse in gratia Dei: sed ille assensus in genere, quo firmiter credimus jesum Christum, universalem esse Redemptorem, etc. that is, The Catholic Faith, necessary for the Christian family, as whereby we are reputed Christians, is not that special Faith, whereby every man doth undoubtedly believe and resolve with himself, that his sins are forgiven him for Christ's sake, and that he is in the favour of God; but that general assent, whereby we firmly believe, that jesus Christ is the universal Redeemer, etc. as we touched before. Now the grounds of this their general Faith, we find in the sixth Chapter of the sixth Session of the 
Concil. Trid. Sess. 6. cap. 6.  Council of Trent, of the manner of preparation to justification: as first, for the belief of things revealed and promised, the general object of it: and secondly; In spem eriguntur, fidentes Deum sibi propter Christum propitium fore, etc. Men are brought to hope, believing that God will be, or may be merciful to them for Christ's sake. Mark, they do not say, believing that God is merciful unto them, but that he will be, or may be, as Vega interprets it; Se posse saluari: that they may possibly be saved. And when they speak of a particular justification of any one man in the present tense, than also they express it by an indefinite speech, and general phrase: Credentes à Deo iustificari impium per gratiam eius, etc. Believing that a sinner is justified of God through his grace: not that a man's self is justified. For, for a man to believe in particular, that himself is truly justified by Christ, such a man they anathematise and curse, Can. 14. yea, this Faith is 
ibid. Can. 14▪  so general, and so little respecteth Christ as the object of it, as that Vega, in his Commentary upon the said sixth Chapter of the sixth Session, saith: Persuaderi potest, non solum iustificari 
Vega lib. 6. de praepar. adult. ad iustif. cap. 19  posse homines, sed & saluari sine fide Christi explicita: It is very credible, that men may not only be justified, but also saved, without the explicit, or clear, and unfolded Faith of Christ. Where note, that they not only exclude the necessity of a distinct Faith in Christ, but also put a main difference between justification and salvation: For a Pontifician may be justified, and yet not saved. Vega adds his reason: for (saith he) although Christ bound all men to believe the Gospel, when he commanded his Apostles, that they should preach it throughout the whole world, & pronounced them damned, that believed not: yet seeing there may be an invincible ignorance of the Gospel (that is, either for want of the means, or by reason 
Ignorantia pravae dispositionis. cap. 18. ibid. in fine.  of a wicked and perverse disposition, as they say) this shall be no impediment in this respect, why they may not be both justified and saved, which shall observe other natural precepts. Thus the Council of Trent, with her Pontificians, deal with Faith and justification, as Cheaters, who when they play with Novices, do so shuffle and pack the Cards, that they make the game sure on their own side, and all to cheat the other of his money. So the Pontificians cheat their simple people of their silver, and souls too, by shuffling the particular saving faith in Christ, with such sleight of hand, in the whole pack of general faith, that they are sure never to rise saviours.  
Well, come we now to show the vanity of this general faith, by setting against it the special particular faith, which Gods Word teacheth and requireth of every one that is truly justified, and so consequently perfectly saved.  
We have spoken before sufficiently of the proper and special object of saving faith: to wit, jesus Christ, the sum of the Gospel, and the substance of all God's promises. Therefore we will now confine our speech to the specialty and particularity of saving faith, in respect of the common subject of it; to wit, every believer in particular. It is the Catholic Doctrine of the holy Scriptures, that every believer must have a special, particular, proper faith of his own; yea a clear, explicit, and unfolded faith in Christ: that he is not only the Redeemer of mankind in general, nor only that we may be saved by him, but that every one in particular, do believe Christ is his Redeemer and Saviour. This is the special property of saving faith, particularly to apply Christ, with all God's promises in him, to my soul, and thy soul. The Scriptures are very pregnant for the proof of this point; both in the Law, in the Prophets, and in the New Testament. In the Law, this particular faith is shadowed unto us by three remarkable types: one of the hand, another of the eyes, and the third of the Sickle of the Sanctuary. To which also we may add the particular sacrifice, which every man was to bring for his own sin: We will begin with the last. In the Law, every man was to bring a particular sacrifice for his particular sin. Levit. 4. 27. 28. If any of the common people sin, etc. not only the Priest, as vers. 3. nor only the Congregation, vers. 13. but if any one of the common people sin, etc. then he shall bring: What? an offering in general? no: he shall bring his offering, as a Kid without blemish, for his sin which he hath sinned. Now this offering without blemish, what was it, but a lively type of Christ, as of the Lamb without 
1. Pet. 1. 19  spot, as Peter speaketh, who was offered up, and sacrificed for every sinner, believing in particular? For the further confirmation of this point; in the second place, every man bringing his particular offering, for his particular sin, was to lay his hand upon his offering, as Levit. 4. 29. Thus the Priest must do also, vers. 4. thus the whole Congregation must do, vers. 15. All must lay their hands upon their sacrifice. Now what is meant by the hand, but a particular faith in every believer, apprehending and applying Christ, to the taking away, and purging of his sin? This we touched before in the point of imputation, where we showed that the hand thus laid upon the sacrifice, was a figure of faith. Origen 
Orig. in Levit.  applies the laying on of the hand, to the imposing of our sins upon Christ, the true sacrifice. Hence it was, that together with the imposition of the hand, the sins of the offenders were confessed over the sacrifice, and put upon the head thereof, Levit. 16. 21. So that this imposition of the hand, as it did figure the laying of our sins upon Christ, whereby he became sin for us, by imputation, bearing them upon him: So also it was a reciprocal signification of the imputation and application of Christ's righteousness to every believer, whereby we become the righteousness of God in him: the hand of faith coming between, laying our sin upon Christ, our sacrifice, and receiving his righteousness unto us. Among the Hebrew Doctors, Maimony saith of this imposition of the hand, or hands, that deaf men, fools, children, 
Maimony in tract. de sacrif. offerend. cap. 3.  servants, women, the blind, and the stranger, might not impose their hand upon the sacrifice. Now we know, that the deaf, fools, and children, are void of actual faith; servants, women, blind, and strangers, might be, in a mystery debarred and excluded: for servants were types of the servants of sin: women, we know, were denied the use of Circumcision; they were not reckoned in the number of those six hundred thousand, that came out of Egypt, who were all men of war, types of Christ's Soldiers, who must be of a Masculine virtue. And Abraham, the Father of the faithful, is said in Scripture, to beget sons, but not daughters: Abraham non genuit filias, saith Origen. But this was in a mystery only; as Melchisedeches birth and death are not mentioned in Scripture, and that in a mystery. The blind were of the nature of the deaf; and the strangers, argued those 
Ephes. 2. 12.  that were aliens from the Commonwealth of Israel, and strangers from the Covenants of promise, as the Apostle speaketh. Not, that I mean, these were denied to have any part in God's Covenant, but in a mystery and type only, as we have said. Also the same Rabbi saith, that this imposition of the hand must be done by a man's self, & not by another, as the just man shall live by his faith, not by another's faith. Abac. 2. 4. It must be done with all a man's might: as Philip said to the 
Acts 8. 37.  Eunuch, If thou believest with all thy heart. And immediately upon the imposition, the sacrifice was slain; figuring our faith in Christ's blood, Rome 3. 25. Origen compares faith to the figure of the holy Sickle, Levit. 3. Siclo sancto comparandus 
Origen super ●euit.  nobis est Christus, qui peccata nostra dissoluat. Siclus sanctus fidei nostrae formam tenet: We must with the Sickle of the Sanctuary purchase unto us Christ, who may take away our sins. The holy Sickle is the figure of our faith: for (saith he) if thou shalt offer faith as a price, Christ, as it were the immaculate Ram, being given to be sacrificed, thou shalt receive remission of sins. Now this particular faith in Christ, is absolutely necessary for every one that will be saved. And therefore the same Origen concludeth: Certum est, quod remissionem peccatorum nullus accipiat, nisi detulerit integram, probam & sanctam fidem, per quam mercari possit Arietem; cuius natura hoc est, ut peccata credentis abstergat. Et hic est Siclus sanctus, probata (ut diximus) & syncera fides, id est, ubi nullus perfidiae dolus, nulla hereticae calliditatis perversitas admiscetur, ut synceram fidem offerentes, precioso Christi sanguine, tanquam immaculatae hostiae diluamur: It is certain, that no man can receive remission of sins, unless he being an entire, approved, and holy faith, wherewith he may purchase the Ram: the nature whereof is this, to blot out the sins of the believer. And this is the holy Sickle, an approved and sincere faith, that is, where no perfidious fraud, nor perverse heretical craft is mingled, that offering a sincere faith, we may be cleansed with the precious blood of Christ, as of an immaculate sacrifice. Every man therefore must bring a special, particular, holy, sincere faith of his own, wherewith, as with a holy Sickle, he may purchase Christ; and which, as his hand, he must lay hold on Christ, which no man else can do for him. His general implicit faith, to believe as the Church believeth: that is, to believe he knoweth not what, will not serve the turn.  
This special particular faith in Christ, requisite in every believer, in every one that looks for salvation, is lively prefigured by the eye: as Numb. 21. 9 if a Serpent did bite any man, when he beheld the Serpent of brass, he lived. This brazen Serpent was a lively figure of Christ crucified. A man bitten with the Serpent, is every sinner: the way for him to be healed, is to look upon the brazen Serpent lifted up upon the pole; that is, upon Christ crucified. Every man that was Serpent-bit, he must look upon the brazen Serpent with his 
job 19 27.  own eyes, not with any others eyes: as job said, I shall see him with these eyes, and none other for me. Christ himself applieth 
john 3.  the truth to the type: As Moses lifted up the Serpent in the wilderness; so must the Son of man be lifted up, that whosoever believeth in him, should not perish, but have life everlasting. As therefore none of the stung Israelites were cured, but those that looked with their own eyes upon the brazen Serpent; so none of the Israel of God is healed of the sting of sin, but by his special, clear, vive Faith, as the Crystal eye of his soul, looking upon Christ crucified. As St. Augustine upon the place applieth it: Interim modò Fratres, ut à peccato sanemur, 
Aug. in joan. tract. 12. c. 3.  Christum crucifixum intu●amur. Quomodo qui intuebantur illum Serpentem, non peribant morsibus Serpentium: sic qui intuentur fide mortem Christi, sanantur à morsibus peccatorum: Now Brethren (saith he) that we may be cured of our sin, let us look upon Christ crucified. As they which beheld that Serpent, did not perish by the bitings of Serpents: so they that by Faith behold the death of Christ, are healed of the bitings of sins. As therefore every one must look with his own eyes, and that not upon every object, but upon the Serpent, and live: so every sinner must look with the clear eyes of his own faith, & that upon no other object, but Christ crucified, that so he may live eternally, and be healed of all his infirmities, as David saith, Psal. 103.  
If we look into the whole Word of God, we shall find this particular faith of every believer to have been in all the Saints of God. The Prophet Abacuc saith of every just man, 
Abac. 2. 4.  The just man shall live by his Faith: by his own Faith, not by another's. This was Abraham's faith (the Father and Figure of all the Faithful) who hearing Gods promise concerning the blessed seed, to wit, Christ, in whom all the Nations of the earth should be blessed, as the Apostle applies it, Gal. 3. 16. he thereupon believed. How believed he? not as the Pontificians would have it, by a general faith concerning the truth of that which God had said: for it is not said barely Abraham believed God, but▪ Abraham believed in the Lord, and it was imputed unto him for righteousness, Gen. 15. 6. And the Apostle saith, That Abraham staggered not at the promise of God through unbelief, but was strong in Faith, giving glory to God, Rom. 4. 20. and therefore it was imputed to him for righteousness, v. 22. But the Pontificians willsay, this was a special Faith, which Abraham had, not common to ordinary and common believers. No such thing: for look what kind of Faith Abraham had, the same kind, though haply not in the same measure and degree, have all true believers. This the Apostle plainly resolveth in the next words, saying: Now it was not written for his sake alone, that it was imputed to him: but for us also, to whom it shall be imputed, if we believe on him, that raised up jesus our Lord from the dead, who was delivered for our offences, and was raised again for our justification. If therefore Abraham had a special and particular faith, than every true Believer hath the like faith in him. But Abraham had a special and particular Faith: for, first he believed in God: secondly, he believed in God especially concerning the promise, the substance whereof was Christ. This Faith was imputed to Abraham for righteousness. If it had not been Abraham's special Faith, how had it been imputed to him for righteousness? It was Abraham's peculiar, proper, own Faith, looking with open eyes upon the promise of God (which promise was Christ, whose day Abraham, though a far off, saw and rejoiced) which was imputed to him for righteousness. Thus it is with every true believer, whose own special, clear, Chrystall-eyed Faith, beholding and applying Gods promise in Christ, is particularly imputed to him for righteousness. This the Apostle concludes in general, from the example and instance of Abraham, and makes it the common case of all true Believers, saying, Rome 4. 5. To him that worketh not, but believeth on him that justifieth the ungodly, his Faith is counted for righteousness. This being so clear a Conclusion, what need we add further testimonies? Christ himself said to Thomas, when he confessed, and said, My Lord, and my God: Thomas, because thou hast seen me, thou hast 
john 20. 28. 29  believed: blessed are they that have not seen, and yet have believed. Where note two things: first, Thomas his Faith in applying Christ to himself, saying, My Lord, and my God: and secondly, Christ's deduction, showing the same Faith to be in every true believer, the property of which Faith, is, to apply Christ to himself, as Thomas did, and to say with the voice of faith, confessing Christ, in his death and resurrection, testified by those scars in his sacred side, My Lord, and my God.  
In a word, all those 
* The most ancient and authentic Creeds require explicit faith in Christ, and the promises of God in him.  Creeds used in the Church from all antiquity, do unanimously, and with one joint consent, confirm this Catholic truth of that special explicit, clear, particular Faith in Christ, required in every true believer. For first of all, they do all say, I believe in God, etc. not, We believe. So the Apostles Creed: the Nicene Creed saith, I believe in one God, etc. not, We believe. Athanasius his Creed saith, Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith, etc. that is, Every man in particular must believe. And this particular Faith is required, not only in regard of every believer, but also in regard of the special object of Faith; which is no confused, or universal (I wot not what object) but a special object, to wit, the saving knowledge of God in Christ, and the promise of life in him. Look upon all the Creeds, which the Fathers call the object of Faith, as containing the sum of that which we are to believe to our salvation; and do they not mainly present to our Faith, jesus Christ, and him crucified? Nor this only in general, that Christ is the redeemer of the world; but the specialties of this redemption are set down; to teach us, That not a general implicit faith will serve the turn, but it must be a particular explicit faith, comprehending all those particulars in the Creed, declared at large in the Word of God. Thus the foundation of Popish uncertainty of Faith being removed, to wit, a certain uncertain implicit general faith: the building itself threateneth immediate ruin.   

CHAP. XIV. Of the uncertainty of Romane-Catholicke Faith.  
THe Council of Trent being in general an enemy to the certainty of Faith, which giveth a true believer an assurance of his salvation: and withal considering how evident both Scriptures and Fathers were in this point, so strongly propugned and maintained by Luther▪ and thirdly the Council itself in the canvas of this point, while it was in consultation, or rather in contention, being divided into contrary parties and sides, some holding for certainty, as Catarinus, and others for uncertainty, as Vega, and others; as the History of the same Council doth notably discover. Therefore 
Histor. Concil. Trid. lib. 2.  it became the politic spirit of the Council to use all cautelous circumspection in the definite concluding of this point, contriving it under such umbratilous and sub-obscure terms, as that they might seem neither grossly to oppose the open truth, nor yet displease that party of the Council, that seemed to incline to the truth's side, nor yet leave Luther uncondemned for defending the truth, nor yet betray their own cause, which was to advance the uncertainty of Romane-Catholicke Faith: Uncertainty being the very hint, which gave occasion to the Serpent boldly to insult, and so to overthrow mankind. For when Eve said, lest ye die: the Serpent finding her staggering, takes the advantage, & strikes her with a downright blow to the ground, Ye shall not dye at all.  
But let us see the mystery of Trents iniquity in their wily winding up this bottomless bottom of their implicit Faith 
Concil. Trid. Sess. 6. cap. 9  in the uncertainty of it. In the ninth Chapter of the sixth Session they have these words, Quamuis necessarium sit credere, neque remitts, neque remissa unquam fuisse peccata, nisi gratis divinae misericordia propter Christum: nemini tamen fiduciam, & certitudinem remissionis peccatorum suorum iactanti, & in ea sola qui●scenti, 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 pietate remota, fiducia. Sed neque illud asserendum est, oportere eos, qui verè iustificati sunt, absque ulla omnino dubitatione apud semetipsos statuere se esse iustificatos, neminemque à peccatis absolui, nisi eum, qui certò credat se absolutum & iustificatum esse: atque hac sola fide absolutionem & iustificationem perfici; quasi qui hoc non credidit, de Dei promissis, deque mortis & resurrectionis Christi efficacia dubitet. Nam sicut nemo pius de Dei misericordia, de Christi merito, de Sacramentorum virtute & efficacia dubitare debet: sic quilibet, dum seipsum suamque propriam infirmitatem, & indispositionem respicit, de sua gratia formidare, & timere potest: Cum nullus scire valeat certitudine fidei, cui non potest subesse falsum, se gratiam Dei esse consecutum. Thus far the whole ninth Chapter. That is, Although it be necessary to believe, that sins neither are, nor ever were remitted, but freely by divine mercy for Christ: yet no man boasting of confidence and certainty of the remission of his sins, and therewith wholly 
* No rest or peace to the wicked.  resting, aught to say, that his sins are, or have been remitted: seeing this vain confidence, void of all piety, both may be amongst Heretics, and schismatics, yea and is now in these our days, and is preached with great contention 
* Certainty of faith a great adversary to Romane-Catholickes.  against the Catholic Church. But neither is that to be affirmed, that they who are truly justified, ought without any doubting at all to conclude with themselves, that they are justified, and that none is absolved and justified from sins, but he that certainly believeth that he is absolved and justified: and that in this sole faith, absolution and justification consisteth; as if a man not believing this, should doubt of the promises of God, and of the efficacy of Christ's death and resurrection. For as no godly man ought to doubt of the mercy of God, of the merit of Christ, and of the 
a The Pontifician Opus operatum yoked with God's mercy and Christ's merit.  power and efficacy of the Sacraments; so every man, while he looketh upon himself, and his own proper infimity and indisposition, may be 
b Faith of fearful Devils approved and commended.  afraid and fearful of his own grace: seeing no man can know by the certainty of faith, wherein there may not lie some error, that he hath obtained the grace of God.  
Now I desire the Christian indicious Reader to observe the sundry passages, and as it were the several threads of this Copwebbe. First, like the painted Whore, she sets affair face or preface upon the matter, as attributing remission of sins to God's mercy for Christ, which every one must necessarily believe (she could say no less, though in the upshot of the matter, she would have men to believe nothing less) but in the next place she comes with a byblow, and condemns the confidence and assurance of faith, under the terms of boasting. And therefore prefixeth this title before the Chapter; Contra inanem Haereticorum fiduciam: Against the vain confidence of Heretics: A notable pack of cunning, well beseeming the mystery of iniquity. They do not go bluntly to work, to beat downright that confidence and certain assurance, which is in a true justifying faith, but slily they wound it, as joab did Ab●er under the fifth rib, as being in none but him, that vainly boasteth and braggeth of the assurance of his justification. Indeed, if this assurance were nothing else but a vain confidence and boasting, they say something. But while they join this certainty and assurance of Faith with vain boasting, they plainly discover their masked hypocrisy, by mixing and confounding the pure gold of Faith, with man's dross, as if they were both one, to be faithfully assured, and vainly confident. But this assurance, whatsoever it is, it must be in Heretics, and schismatics, Catholics must have nothing to do with it, as being a vain confidence. Yet vain as it is, they confess it to be a great and vehement enemy to the Catholic Church; to wit, the Romane-Catholicke Church. In which Church, none must so certainly believe the remission of his sins, as to exclude all doubting; especially in regard of his own indisposition and infirmity, being fearful of his own grace: and no marvel if such be full of fearful doubtings, that build their salvation and justification upon their inherent grace. But the conclusion is peremptory, just like the Serpent's in the third of Genesis, beginning smoothly, but ending roughly, like the Southern wind; Ye shall not dye at all. So Trents conclusion is, that no man can know by the certainty of faith, whether he have the grace of God, or no.  
Furthermore, the same Council for the confirmation of the said Chapter, to uphold their tottering uncertainty of faith, hath planted three or four Canons, full charged with Anathemaes. As Can. 12. Si quis dixerit, Fidem iustificantem nihil 
Concil. Trid. Sess. 6. Can. 12.  aliud esse, quam fiduciam divinae misericordiae, peccata remittentis propter Christum; vel eam fiduciam solam esse, qua iustificamur: anathema sit: If any man shall say, that justifying Faith is nothing else, but a trust or confidence in the mercy of God, remitting fins for Christ; or that this confidence or trust is that only, whereby we are justified: let him be accursed. Faith is then something else, than a trust or confidence in God's mercy. What else? namely a diffidence in God's mercy. And Can. 13. Si quis dixerit, omni hominiad remissionem peccatorum assequendam necessarium esse, ut credat certò, & absque ulla haesitatione propriae infirmitatis & indispositionis, peccata sibi esse remissa; anathema sit: If any shall say, that it is necessary for every man, for the attainining the remission of sins, to believe certainly, and without any doubting of his own infirmity and indisposition, that his sins are remitted: let him be accursed. Note here, another byblow at the certainty of Faith, but seeming to be laid upon the shoulders of humane frailty and indisposition; as if remission of sins depended upon our own strength and disposition. But I marvel, why the Pontificians so much distrust their own indisposition, about the certainty of justification, when they so much dignify their natural disposition unto justification; save only that (for the love of their worldly pomp, pleasure, and profit, one special prop whereof is their uncertainty, causing the simple seduced people to rest wholly upon their Priest, Pope, and Purgatory, as their last Sanctuary of their troubled souls) they are not disposed to give God the glory, and to seal to themselves the comfort of justification by the certainty of Faith: which certainty of Faith they must needs extremely hate, when to disgrace it, they are fain to disparage their own strength and disposition, which otherwise they do so much deify & adore. And as if man's disposition in the state of grace, being accompanied and assisted with grace, came short of that disposition which goes before grace; and as if man's disposition were not as able to confirm him in grace, as to prepare him unto grace. But we will not envy them their indisposition to the assurance of grace, no more than we admire that grace of theirs, which can give no solid comfort and assurance to the soul and conscience.  
But let us hear what Trent further saith, Can. 14. Si quis 
Can. 14.  dixerit, hominem á peccaetis absolui, ac iustificari ex eo, quod se absolui, ac iustificari certò credat: aut neminem verè esse iustificatum, nisi qui credat se esse iustificatum: & hac sola fide absolutionem, & iustificationem perfici, anathema sit: If any shall say, that a man is absolved, and justified from sins, in that respect that he certainly believeth he is absolved and justified: or that none is truly justified, but he that believeth he is justified: and that absolution and justification is perfected by this sole faith: let him be accursed. Note here, that the Council of Trent differeth not one hairs breadth, from denying faith itself to be absolutely necessary to justification; as we shall more plainly discover her mind 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 justified, is bound by faith to believe, that he is certainly in the number of the predestinate; let him be accursed. And to conclude, the 16. Canon is also annexed as a blade in this reed: Si quis magnum illud usque in finem perseverantiae donum se certò habiturum, absoluta & infallibili certitudine dixerit, nisihoc ex specialirevelatione didicerit; anathema sit: If any shall say, by an absolute and infallible certainty, that he shall certainly have that great gift of perseverance unto the end, except he shall know this by special revelation; let him be accursed. Thus have we set down the whole mystery of Pontifician uncertainty of faith in gross, as we find it engrossed in the Council of Trent: For the further unfolding whereof, let us consult the authentic Commentaries of the Council.  
But first, observe we here what a deal of pains they have bestowed about this one point of Uncertainty; and that partly, for the reasons formerly alleged in the beginning of this Chapter: but principally do they impugn this bulwark of the Certainty of faith, because it is a main opposite to all their humane inventions, wherewith, as so many rags, they have patched up their meritorious Capuchin-garment of justification. As the learned Chemnitius hath well observed in his Examen upon this point, saying: Nec sanè nullae sunt cansae, 
Chemnitij Examen de fide justisic.  etc. Nor is it without cause (saith he) that the Pontificians do so eagerly contend for the maintenance of their Uncertainty: for they well perceive, that the whole negotiation of Pontifician Merchandise, is sustained by this means. For the conscience, seeking some certain and firm consolation, when it hears that faith itself, even when it apprehendeth Christ the Mediator, aught to doubt of the remission of sins, it begins to devose a mass of inventions, as vows, pilgrimages, invocations of Saints, Pardons, Dispensations, Croisadoes, Bulls, Masses, and a thousand such like, being all but untempered mortar, to build their Castle of Uncertainty in the Air. The conscience in this case, being like the unclean spirit in the Gospel, which seeking rest, and finding none in the wavering Uncertainty of Pontifician faith, taketh unto himself seven other spirits worse than himself, and so the conscience becomes more unclean, more unsettled than it was before.  
Now in the further laying open of this mystery of Uncertainty, if we should follow the infinite perplexities and windings, which we find in their most authentic Commentaries upon this point, we should tread an endless Maze, as tracing them in their uncertainties. Vega writes a large Commentary upon the forecited ninth Chapter of this Council of Trent. And Soto spends four large Chapters upon it. No marvel to see men wander wide in a wilderness of uncertainty. But we will deal with them, as the Prophet saith concerning the wild Ass. A wild's Ass used to the wilderness, 
jer. 2. 24.  that snuffeth up the wind at her pleasure, in her occasion who can turn her away? All they that seek her, will not weary themselves, in her month they shall find her. So these Pontificians, wand'ring in the wild disconsolate desert of doubtfulness and distrust, snuffing up the wind of vain opinions at their pleasure, cannot be averted from their aberrations; and for a man to pursue them by the foot, were to weary himself: he shall easily find them out in their month, when and where they disburden themselves of the fruit they travailed withal. We will therefore only touch those weighty reasons, which they bring for the establishing of their uncertainty.  
Soto hath reserved and marshaled this point of Uncertainty, together with the arguments of it, in the latter end of his third and last book de natura & gratia, as being his Roman Triarij, to help at a dead lift. And indeed, the main doctrine of justification, hath such an inseparable relation to this point of Certainty, as this being denied and removed, the whole doctrine of Faith falleth to ground. And therefore coming to this point, we may well apply the Proverb, Ad Triarios iam res redijt: The matter comes now to be tried by the Triarij, in whom resided the main shock, dint, and upshot of the battle. As Soto saith, Sentio ego pro mea exiguitate 
Soto de nat. & great. lib. 3. c. 10.  ingenij, etc. I am of opinion, according to the slenderness of my capacity, that if there were no other argument, that we are not justified by faith alone, than that hence it would follow, that a man is certain he is in the state of grace; we should for this only cause deny justification by sole faith: such is the evidence (saith he) that faith makes no man certain of his salvation. Et tamen adversarij, etc. And yet the adversaries (saith he) by their perverse argumentation, do even hence especially reason and conclude, that we are justified by faith alone, because otherwise no man were sure of his justification: for such a strong evidence do they take it, that every one ought to be certain of his salvation. Thus Soto. And on the other side Luthersaith: Etiamsi nihil praeterea peccaetum fuisset 
Luther. in Gen. cap. 4●.  in doctrina Ponteficia, etc. Although there had been no other fault in the Pontifician doctrine, than that they taught, that we ought to stagger and waver, mis-deeming and doubting of the remission of sins, of grace, and our salvation; yet we had just cause to separate ourselves from that Infidel and misbelieving Church. So he. The case therefore standing thus, between Certainty and Uncertainty, in the matter of salvation, that thereupon depends the winning and losing of the field: it concerns both sides to be no less solicitous of the well managing of their forces, if not much more than the ancient Romans, and their opposite enemies the Albanians: 
Liu. lib. 1. Do●. 1.  when both sides resolved and concluded to pawn their perpetual liberty and state to each other, upon the success of one conflict between three twin-brethrens, called Horatij, on the one side, and other three twin-brethrens, called Curatij, on the other.  
First therefore let us take a view of the state and strength of the Pontifician party. To omit their many distributions of certitude, as either in regard of the object, or of the subject, or some divine, some moral, etc. wherein both Soto and Vega do infinitely confound themselves: take we notice first in general, what kind of certitude they admit and allow of, and what they reject and disallow. The certitudes or certainties which they allow of, are these: First, a certitude of Catholic Faith; to wit, a general Faith concerning the truth of all things revealed in the Word of God, etc. which certitude they call a firm and certain assent (though obscure) to the general truth of God's Word. And this they 
Soto de nat. & great. lib. 3. c. 10.  call the certitude, in regard of the object, the assent whereof cannot be deceived: So that they confess a certain general certainty. And this is suitable and proportionable to that kind of Faith which they hold; namely, a general Faith. So that their general certainty stands upon very good reason; for how can their certainty be any other, but general, when their faith is no other but general? for as he said, As the man 
judges 8. 21.  is, so is his strength: So, as the faith is, such is the strength of it. Certitude therefore being the property of faith (as we shall show hereafter) than faith being general, the certitude thereof can be no other than general. Secondly, they do also seem to admit of a certain particular certainty of faith, but with such limitation, as they make it to be a most uncertain certainty, such as may be either true or false. To this purpose, Vega defining certainty to be a certain assent, void of 
Vega lib. 6. de incertitud. great. cap. 2.  all doubting, whose proper object is truth; hereupon he thus inferreth: Itaque licet certi nequeant propriè dici de sua gratia, nisi qui se certò & verè credunt esse in gratia: tamen certò assentiri se esse in gratia omnes illas & possumus, & debemus asserere, qui absque vila cunctatione & trepidatione id sibi de se persuadent, sive verè hoc sentiant, sive falsò: Therefore (saith he) though none can properly be said to be certain of their grace, but those that certainly and truly believe that they are in the state of grace: yet we may and aught to affirm, that all they do certainly assent they are in the state of grace, who without all doubt or fear do persuade themselves hereof, whether their opinion herein be true or false. Et non nunquam etc. And oft times (saith he) Philosophers and Divines do so abuse these terms, as that they affirm, that all that have a certain assent of any thing, are absolutely and simply persuaded thereof. Quamobrem, etc. Wherefore the Fathers (to wit, of Trent) in this ninth Chapter, doubted not to say, that Heretics and schismatics do boast of the certainty of the remission of their sins, when notwithstanding they certainly knew, that that certainty was rather a most vain persuasion of their justification. 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 plain terms, that the Heretics of our time have not an opinion of their grace or justification, but a certainty. Note here (judicious Reader) that the Pontificians do allow of a certain uncertain particular certainty of Faith, namely, such as may be either true or false. They might better have said just nothing: saving that they cautelously put this clause by way of prevention, that if a particular certainty of Faith be never so manifestly proved, yet it may prove at hap-hazzard, either true or false. And this Vega would demonstrate by a distinction, saying, There is a twofold certainty: Per se, or Quoad nos: Either a certainty in regard of the truth itself believed, or in respect of our apprehension, which may be deceived; according to the Counsels own Text.  
In a word, in his fifth Chapter following, he sets down four limitations of certainty, that are extra controversiam, without all controversy, allowed of the Pontificians. First, that every man may have a knowledge of his justification by divine revelation, and that this hath been truly revealed to some holy men, although but to few, and them God's greatest familiars, as the blessed Virgin, and the Apostles. Secondly, it is certain, that all righteous men may by some certain signs, and probable arguments, or tokens and conjectures, attain to a probable notice and opinion, or (as they call it) a conjectural certitude of their justification. Thirdly (saith he) it is certain, that no mortal man, without divine revelation, can attain in this life to the certainty of evidence of his justification. Fourthly, it is also certain, that no man can, without divine revelation, certainly know another's justification, unless haply when he shall have baptised a child.  
To these limitations we may here add the substance of that which Vega sets down in the 46. Chapter of the same book: the title whereof is, Possunt viri spirituales certitudinem assequi de sua gratia: Spiritual men may attain a certainty of their grace and justification. By spiritual men, he understandeth those that live in a state of perfection, as they term it. Yet this certainty is so rarely found among such, as (after much ado, and wavering this way and that way, Vega being uncertain what to think of this certainty) at length he is resolved upon the point, and gives us a rare instance of Saint Anthony, whose birth of faithful and religious Parents, whose Christian and holy education, whose firm faith in believing all which the Church of Rome believeth, whose care not to offend, but to please God in all things, whose voluntary poverty, whose inoffensive and innocent life, full of charity, whose humility, whose daily coming to Mass, and frequent Shrifts, whose watchings and fastings, and other infinite devotions, induced Vega to think, that this certainty of salvation may haply be found in some spiritual men. But he must be a St. Anthony at the least, who is possessed with this certainty. So few receive this gift, as Christ said of continency. No, not Martyrs themselves, saith Vega, Chapter 43. His words are, Neque adduci possum, ut credam aliquem Martyrem aut habuisse, aut habere potuisse certitudinem de sua iustificatione, etc. Nor can I be induced to believe (saith he) that any Martyr either had, or could have the certainty of justification, unless God revealed it unto him, as also their perseverance, and crown of blessedness laid up for them; that so they might the more cheerfully and courageously persist in their confession.  
With these limitations do the Pontificians confine their allowance of the certainty of justification: First, it is only general, not special or particular. Secondly, if particular there be any, they say it may be true or false. Thirdly, this special certainty is given to none, but by special revelation, and that to some special choice persons; as the blessed Virgin, and the Apostles. Fourthly, just men may have some coniectural signs, and probable opinions of their justification. Fifthly, if any had this special certainty, then certainly St. Anthony; a privilege, which not even the holy and faithful Martyrs are capable off, without special revelation, saith Vega. His reason is, because even Heretics may be Martyrs, and constantly dye for Christ. This is the state of Pontifician doctrine about certainty and uncertainty of faith in justification. 
Certainty of the true Catholic faith, opposite to Romish uncertainty.   
Against which, we oppose the truth of Catholic doctrine concerning the certainty of Faith. First, to their first limitation we oppose, That the certainty of Faith is not general, but particular and special. Secondly, to the second, that this certainty cannot be false, but always infallibly true: and that not only in regard of the truth of God's word in general, which certainty may be in dogmatic and historical Faith, but also of God's special promises in Christ, which it is the property of saving faith certainly to apply and appropriate to the believer, that undoubtedly they belong to him in particular. Thirdly, to the third, that neither this certainty is simply and only a special divine revelation, nor peculiar only to a few, but it is the proper virtue of saving and justifying Faith, and is in every true believer, in whom true saving faith is found. Fourthly, to the fourth, that this certainty in every man justified, is no conjectural matter, gathered by probable signs, but a certain, clear, firm evidence of Faith. Fiftly, to the fifth, As for St. Anthony, much might his privilege be, as having the Patronage of Pigs, & cattle, which the Priests do solemnly on St. Anthony's day bless in his name, and so they are free from all diseases and disasters all the year after: and therefore the Pig's Masters or Dames are very Hogs, if they requite not the Priests pains with the best Pig. But for all St. Anthony's works of devotion, if they had been of a far higher and holier nature, they make but little for this evidence of certainty, but rather the contrary. For the more a man confides in his good works, the more unsettled he is in the certainty of justification. And for Martyrs, I mean 
Non poena, sed causa facit Martyrium. Euangelium facit Martyrium. Cypri.  Christ's Martyrs if they have not this certainty, than none ever had it. As for Heretics, they cannot dye for Christ, while they die in the quarrel of their Heresy. Thus we have the state of the question on both sides. As for Veg's fourth allegation in his fifth Chapter forementioned, That no man can certainly know, but by special revelation, whether another man be justified or no, this is impertinent to the present purpose, and so we leave it extra controversiam.  
But display we 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 uncertainty of Faith, they have great reason, in regard it is the strongest supporter (uncertain as it is) of the Tower of Babel, as we touched before. 
A troubled unsettled conscience like the troubled sea. jude 13.  It is the troubled Sea, where Rome's Peter-men find the best fishing. As the jews said of Christ, ●f we let him thus alone, all the world will go after him, and the Romans will come and take away our kingdom: so the Roman Pontificians may say, If we should allow of certainty of Faith, all the people would forsake us, and we should lose our Kingdom. What would become then of the merchandise of souls, of Purgatory-Masses, and Dirges, and Trentals, so rich a trade in Rome's Court, if the People might purchase salvation by faith, yea, and rest assured of it, without any dependence of humane inventions?  
But let us examine the former limitations of Pontifician certainty apart. First, they admit only of a general certainty, but no particular. And reason good: for (as we said) their 
Vega de incertitud. great. c. 25.  Faith is only general. And this their certainty they place in the understanding, as they do also their faith. The object of this certainty, is the general truth of God's Word. So that this is such a certainty, as the very Devils and damned may have: for they believe and tremble. Why? but because they are certainly persuaded of the truth of God's Word. And as the Pontifician faith is common with the wicked: so also their certainty, which is the fruit of such faith. Secondly, in that they say, that certainty may be true or false, according to the disposition of him in whom it is; this is absurd. For, how can a thing be certain, & yet false, unless it be certainly false, or a false certainty? Certainty and falsehood are incompatible, and merely opposite. Indeed it is one thing to be certain, another to seem certain, which seeming certainty is nothing else but opinion. Thirdly, that they deny certainty of faith in justification, but by special revelation; this agreeth with their main doctrine of faith, which indeed hath no other certainty in it, than such as is in the reprobate: and whereas they restrain their special revelation to some few, this shows the iniquity of Pontificians, in making a Monopoly of God's grace, and indeed a mere nullity of saving 
Concil. Trid. Sess. 6. can. 15.  Faith. Fourthly, their probable conjectures of their justification, are altogether abhorrent from the nature of Faith in Christ, and mere illusions. Such probabilities are impossibilities of salvation. But it is a good reason for the Pontificians, why they should deny certainty of Faith, if the best certainty be only conjectural probability. Fiftly, say they, only spiritual men, living in the state of perfection, (as devout St. Anthony) may have a certainty of salvation, built upon his good life. This is another strong reason, why Pontificians exclude certainty of Faith of salvation, seeing it is rather grounded upon good works. To these they add two other reasons, why no man can be certain of his justification, because (say they) 
* The reason is naught, if he mean that the knowledge of predestination must precede the knowledge of our justification. For we do not therefore believe our justification, because we must first know our predestination: but we come to know our predestination by the fruit of it, justification.  no man by the evidence of faith, can be certain of his predestination: For, indeed if a man cannot by faith be certain of his predestination, he cannot be certain of his justification. The reason is good. Lastly, say they, a man cannot be certain of his justification, that is not certain of his perseverance in grace to the end. But no man (say they) can be sure of perseverance: Therefore no man can be sure of his salvation. These two last reasons are inferred upon the fifteenth and sixteenth Canons of the Council of Trent. Thus have we in general, as it were in a light velitation or skirmish, spent a small volley upon the Pontifician forces, which march against certainty of faith. Come we now to join the main battle; wherein we will observe this order of sight: first, we will show the weakness of those arguments they bring for their uncertainty: secondly, we will make good, and fortify those arguments, authorities, and reasons, wherewith the Catholic truth of the certainty of faith, is maintained and confirmed.  
First, for the Pontifician reasons and allegations for their uncertainty of faith, we find sundry of them set down in the history of the Council of Trent, together with the 
Histor. Concil. Trid. lib. 2.  answers unto them, forced from the Canvas of the opposite parties: some holding, that the opinion of certainty of grace was an intolerable arrogancy: others, that that certainty in its kind was meritorious. The first of these were for the most part Dominicans, grounding their opinion of uncertainty upon the authority of Thomas Aquinas, Bonaventure, and the Schoolmen. Also upon reason, saying, That God would not make man certain of grace, lest swelling with pride, and opinion of himself, he should despise others; as knowing himself to be righteous, and others notorious sinners. Also, that Christians would grow sleepy, slothful, and careless of good works. In which respect incertitude of grace was profitable, yea meritorious. For perturbation, or trouble of mind, is that which at first afflicts men; but to those that have learned to bear it, it becomes at length meritorious. Besides, they cite places of holy Scripture; as out of Solomon, That man knows not whether he be worthy of hatred or love: out of the Book of Wisdom, That a man must never be free from fear of sin, that it is pardoned: out of the Apostle, That we must work out our salvation with fear and trembling: and that St. Paul professeth of himself, that though his conscience did not accuse him, yet he was not therefore justified. These reasons and testimonies, besides many others (saith the History) did chiefly Seripandus, Vega, and Soto allege and amplify out of the Fathers.  
On the other side (saith the History) Catarinus with Marinarus, did out of the same Fathers allege places to the contrary, that it might appear, that the Fathers, as they saw occasion, did attemper their Sermons to the present occasions; sometimes to animate the doubtful and dejected, sometimes to repress the presumptuous, still submitting themselves to the authority of the Word of God. They said (to wit, Catarinus and Marinarus) that as often as Christ is observed in the Gospel to forgive sins, so often he said, Be of good comfort, thy sins are forgiven thee. And that it seemed absurd, that Christ would minister to any man occasion of presumption or pride, or to deprive all of that, which might be matter of profit or merit. Also, that the Scripture bound us to give thanks to God for our justification, which unless we be sure we have received, with what face (yea with what affection) shall we give thanks? Sith it is folly to acknowledge a benefit, which thou knowest not, whether it be given thee or no. Surely St. Paul doth clearly enough affirm this certainty, when he would have the Corinthians sensible, that Christ is in them, unless they be reprobates; and when he saith, that therefore we have received the spirit of God, that by him we might understand, what is given us of God. And again more plainly, That the holy spirit doth bear witness to our spirit, that we are the Sons of God. And that it is also a part of great impudence, to accuse those of presumption, that believe the holy Ghost speaking unto them. Ambrose affirming, that the holy spirit doth never speak unto us, but withal it makes known unto us, that it is himself that speaketh. And Christ saith in john, That the world cannot receive the holy Spirit, because it neither seeth nor knoweth him; but his Disciples should know, that he should be and abide in them. Whence (saith the History) Catarinus did very wittily conclude, that that man dreamt, who affirmed that grace was voluntarily received, and yet that a man knew not whether he hath it or no: as if to the receiving of a thing by a voluntary motion of the mind, it were not necessary, that he which receives it of his own accord, should know, that both the thing is given unto him, and that he truly receiveth it, and being received, possesseth it.  
The History further saith: the weight of these reasons forced those, which before accused this opinion of rashness, first to give place, and then thus far to yield, that although for the most part a man cannot have assurance in this point, yet he may seem at least to have some conjecture. They also denied not certainty to Martyrs, nor to the newly Baptised, and to others being assured by special Revelation: and that which at first they called conjecture, they were afterwards brought to call moral faith. Yea Vega himself, who in the beginning admitted only of probability, yielding to the weight of reasons, began to favour certainty; but lest he might seem to approach too near the opinion of the Lutherans, he did profess only so great certainty, as might exclude all doubting, and could not deceive: but he would not acknowledge it for the Christian faith, but only humane and experimental. And declaring his opinion by a similitude: As (quoth he) he that hath heat, is certain that he hath it, and he were void of sense, if he should doubt of it: So he that hath grace in himself, doth feel it, nor can he doubt, but that he feeleth it; but in the sense and apprehension of his soul, not by divine revelation. But the other Patrons of certainty, being compelled of the adversaries, to set down their meaning in express and plain terms, whether they believed, that man might have certainty of grace, or whether they thought a man bound to believe it, and whether that faith were divine or humane: at length they professed, seeing that faith was given by the testimony of the holy Ghost, that it could not be left to man's liberty, and seeing every man is bound to believe divine revelations, that that faith was no otherwise to be called, than divine.  
And when they seemed to be pressed with the straits of the Dilemma, which was objected; to wit, that that faith was either equal to the Catholic faith, or unequal; if it be not equal, than it excluded not all doubtfulness; if equal, then that a righteous man ought as firmly to believe he is justified, as the very Articles of his Creed. Catarinus answered, that this faith was divine, and as certain excluding all doubtfulness, as the Catholic faith itself; but yet that it is not the very Catholic faith. For that faith, which every man giveth to divine revelations made unto him, is also divine, and excludeth all doubt: but when the Church receiveth these revelations, than that faith becomes universal and Catholic; yet in regard of certainty and freedom from doubting, every man's private faith is no way inferior unto it, but that the Catholic faith exceeds this only in the universality. Thus all the Prophets had first a private faith concerning all things revealed unto them of God, then after that, they were received of the Church, they had the Catholic faith of the same things. This opinion (saith the History) at the first sight, seemed hard even to the savourers of Catarinus; to wit, all the Carmelites, whose Doctor john Bacon did maintain it; as also to the Bishops of Senogalia, Wigornia, and Salpia, to whom at first that degree of faith seemed to be precipitious and perilous; but afterwards having diligently weighed & examined the force of the reasons, it was approved with an admirable consent of the most approved of the Bishops: but Soto crying out, that it was too favourable to the Lutherans; others again affirming, that Luther was not to be condemned, if he had said, that this faith doth follow after justification: but condemned, for saying it is the justifying faith.  
And as for the reasons brought on the contrary part, they answer, that we ought not to give heed to the judgements of the 
* Note the judgement of some Pontificians themselves concerning their Schoolmen.  Schoolmen, seeing they take the grounds of their opinion from Philosophical reasons: sith humane Philosophy may judge amiss of divine instinct. Again, that Salomon's authority makes not for this purpose. He that would draw these words [No man knoweth whether he be worthy of love or hatred] to this purpose, than he should conclude hence, that every most wicked sinner continuing in his sins, should not know whether he be hated of God or no. And much less is that saying of Wisdom to be applied to this purpose; and that there is a fallacy in the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth not signify sin already remitted (as it is in the vulgar translation) but the expiation and propitiation for sin; and the words of the wise man do admonish the sinner, not to heap up sin upon too much confidence of obtaining pardon, and not of pardon already obtained. Nor must we ground an Article of faith upon an error of a Translator. (Such was the judgement in those times concerning the vulgar edition, of those that had made it authentical, which is easy to be observed by the 
* As we noted before out of Vega, rejecting the vulgar latin, when it makes not for his turn.  books set forth by those, which were present at the decree of the approbation.) Also that the phrase of the Apostle (work out with fear and trembling) is an Hebraisme, which doth not enforce a doubtfulness, but reverence, or godly fear; for as much as even servants do exhibit fear and trembling to their Masters, with whom they are dear and gracious. Finally, that the place of Saint Paul made for them, if it be taken for justification. For that he saith, he is guilty of no defect, and yet that he is not therefore justified; a man may easily infer, that he was justified 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 Gospel, doth affirm, that his conscience doth not accuse him of any omission; nor is he therefore so confident, as that he dare say, that he hath performed all the parts of his office, but commits the whole judgement to God.  
And so the History concludes thus: He that hath not looked into the opposite writings of those, that were present at these disputations, and which the authors themselves were careful to commit to print upon this argument; would scarce believe, how many things were discussed about this Article, and with what ardency, not only of the Divines, but also of all the Bishops, who were persuaded that their opinion was right, & that they had hit upon the truth: So that the Cardinal of St. Cross, saw that many had more need of a bridle than of spurs; and by frequent digressions from the purpose, and passages to other questions, he often would express his desire of putting an end to this controversy. 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 back upon it again. Thus far the History; which though somewhat long, yet I hope the Reader will not think it more tedious in the reading of it, than I have done in the inserting of it: which I have the rather done, that it might the more appear, how, this point of certainty (having on the one side evidence of truth to confirm it, and on the other, humane wit and affection to oppugn it) did puzzle and perplex the whole Synod, and fill them full of uncertainties. We see those reasons and authorities alleged by the adverse faction, who were for uncertainty, very acutely and pregnantly answered by 
* In this Council of Trent, if the most learned and judicious of them, had not been overswayed by humane affection, no doubt, but the truth had prevailed in a great measure.  Catarinus, and those with him. Also whereas they catched here and there at some passages of the Fathers, seeming to favour their doctrine of uncertainty: it is well noted by the History, that the Fathers might sometimes by accommodating their exhortations to the people, as the occasion required, repress the insolency of such as were presumptuous, and vainly confident in the assurance of their salvation, howsoever they continued in sin: whereas the Fathers in their main discourses of faith, speak most clearly in the confirmation of the certainty of justification, as we shall see hereafter.  
Come we now to Vega's encounters with the certainty of faith: he takes great pains to beat the air, what with answering, what with urging arguments for his Pontifician Goddess Uncertainty, now an Article of Rome's faith. He undertakes, according to his rare dexterity, to answer all opposites, and to expound or moderate the meaning of such authorities, as are alleged out of the Scriptures or Fathers; 
Vega lib. 9 de incertitud. great.  making them by some pretty acquaint distinction, to speak just as him listeth. The first place he bringeth for his uncertainty, is out of job 9 20. If I justify myself, mine own mouth shall condemn me; if I say, I am perfect, it shall also prove me perverse. Vega makes much ado about this place, fending and proving: but the very sight of the Text is sufficient to confute his folly, in applying it to his uncertainty of justification, when as this place doth give such a deadly wound to their justification itself by their inherent righteousness, which holy job here utterly disclaimeth. But doth job here utter one syllable of the uncertainty of his faith, in God his Saviour and Redeemer? Nay, doth he not protest the contrary? Though he slay me, yet will I trust in him. And vers. 18. Behold, 
job 13. 15.  now I have ordered my cause, I know that I shall be justified. Who is he that will plead with me? What clearer testimony could this holy man give of his strong confidence and assurance of his justification by faith in God? So that I marvel Vega would at all meddle with the example of job, who throughout his book is such a clear mirror of a true believer, whose faith is fortified with all confidence and assurance: saving that he can easily impute jobs certainty to a special revelation, and not to the property of faith. But let not Vega with his juggling, by casting a false mist, think so easily to eclipse the clear beams of truth.  
With the like success he is tampering with David and Solomon. He allegeth that of David, Who can understand his errors? Hereupon he inferreth, if a man do not know his sins, how can he be sure of his justification? To this allegation, we need use no other answer, but Bernard's exposition, which Vega himself both objecteth, and takes upon him to answer, that these words of David are understood only of venial sins, not of mortal. This Vega confessing to be verisimile; very probable, and likely to be true: yet answereth, that seeing mortal sins are more truly and properly sins, and do more defile the soul, than venial sins, why should these words be restrained only to venial sins? I will not now enter into a discussion of venial and mortal sins, a distinction most grossly and impiously abused by the Pontificians: but this I say, that according to the judgement of Pontificians of venial sins, they must needs confess, that these words David must be meant only of venial sins: that is, such as the Pontificians call venial. The very word in the vulgar Latin will bear no other sense, Delicta, which signifieth slips, or errors, or certain defects, and omissions, such as the Pontificians rank amongst their venial sins. But this place of David makes nothing at all against certainty of faith. For what if a man, yea the holiest man, if David do not know his sins, his slips, and errors? yet while he complains hereof, and confesseth them in general unto God, praying, O cleanse thou me from my secret faults: what hindereth, but that God cleansing him from all his faults, should seal unto him the certainty of the remission of all his sins, apprehended by a lively faith? As David saith in the 32. Psalm, Blessed is he whose transgression is forgiven, and whose sin is covered, etc. But how shall a man come to be certain of this his blessedness? David instanceth it in himself, vers. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. How did David know that God had forgiven his sins, seeing he saith peremptorily, Thou forgivest the iniquity of my sin? Did not David know this by the certainty of faith? Vega, I know, hath his answer at his finger's ends, and will say, that David came to know this either by special divine revelation, or else by nathan's pronouncing David's absolution, saying, The Lord hath put away thy sin. Yea, but David tells us in the next words, that this was not his case alone, but it was common to every godly man in particular: For this (saith David) shall every one that is godly prey unto thee, in a time when thou mayst be found. that is, Every godly man should have the like comfortable success upon his repentance, as David had, and say with confidence, as David did, Thou forgivest the transgression of my sin.  
But Vega, suspecting the strength, of the Father's authority, he adds thereto the Sons; to wit, Salomon's, Pro. 20. 9 Who can say, I have made my heart clean, I am pure from my sin? Quis, Who? That is, few or none, saith Vega; sith interrogations in Scripture, and in the Fathers, are commonly taken for negations. And he produceth Hieromes' exposition, upon the second of joel, Who knoweth, if God will repent, and pardon? Quod ait, Quis? etc. That he saith, Who? it is to be thought either impossible, or very hard. For Salomon's saying, Who can say, I have made my heart clean? True: who can say it? yea I challenge all the Pontificians in the world: which of them, for all his satisfactory merits, can assure himself, that he hath made his heart clean? Vega shall not need to seek out authorities to prove, that by Who, is meant none, or scarce any. For we will easily grant to Vega, that never a Pontifician of them all, not one, can say, and that truly, and with assurance of his own conscience, that he hath made his heart clean.  
But Vega (as it seemeth) distrusting the former evidences, as not clear and certain enough to confirm his uncertainty; he adds an impregnable argument, saying, Si hoc non sufficiat testimonium, etc. If this testimony be not sufficient, certainly that which Solomon writes in his Ecclesiastes, should satisfy all men. What is that? Eccles. 9 1. Sunt iustiatque sapientes, & operaeorum in manu Dei: & tamen nescit homo, utrum amore an odio dignus sit; sed omnia in futurum seruantur incerta, eò quod universa eveniant iusto, & impio, etc. So runs the vulgar Latin: that is, There are righteous and wise men, and their works are in the hands of God: and yet man knoweth not, whether he be worthy of love or hatred; but all things for the time to come are kept uncertain, seeing that all things come alike to the just, and to the wicked, etc. First, concerning this place, which Vega brings to satisfy all men, any reasonable man would have thought Vega himself had been satisfied with the pregnant answer of Catarinus, and others in the Council, to this very place. Well; but let us see further the vanity of Vega's argument gathered from this place. First, we must know, that here (as elsewhere in infinite places) the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  vulgar Latin swerveth extremely and senslesly from the original. The original goes thus word for word, No man knoweth either love or hatred, by all that is before them; as our last English Translation (the most exact of all other) hath rendered it. So that the sense is clear, That no man by these outward things, which are before us, or in our sight, can know either the love or hatred of God towards him: and the reason is added, All things come alike to all, and there is one event to the righteous, and to the wicked, etc. But whereas the vulgar Latin saith, All things for the time to come are kept uncertain: first, there is no such thing in the original: and beside, to strain these words to Vega's sense, or the 
* Concil. Trid. Sess. 6. c. 12. quoted in the Margin.  Council of Trents, to prove the uncertainty of man's salvation, is to wring blood from them, and to turn a man's inside outward, as if the certainty of salvation depended upon the uncertainty of outward worldly things, as poverty, and riches, health, and sickness, prosperity, and adversity; which come alike to all men, righteous and wicked, yea Heathen and Christians: yea, and if Vega's sense stood good, than it should follow (as we alleged before out of the History) that the most wicked men, living and continuing, and obstinately persisting in sin, and impenitency, should not know whether they were worthy of God's hatred or no; whereas even the most ignorant Heathen hath an accusing and condemning conscience 
Rom. 〈…〉  within him, that tells him he is worthy of the hatred, and not of the love of God. So that Vega, for all his winding wit, and wrangling about this place, doth but laterem lavare, spend his labour in vain, thinking to win credit and authority to his uncertainty from this place of Solomon. As if Solomon in his Ecclesiastes should recant what he had writ in his Proverbes, where he saith, That the wicked fly, when no man 
Pro. 28. 1.  pursueth: but the righteous are bold as a Lion: If the righteous (and none are righteous, but those that be justified) be as bold as a Lion, then certainly they are not appalled with fears and doubts, and the uncertainty of their estate: for that were with the wicked to fly, when none pursueth, being afraid at the very shadow of their guilty conscience.  
Vega runs on in his Uncertainty; he fights as one that 
Vega l. 9 de incert. great c. 11.  beateth the air (to use that phrase of the Apostle:) and in his eleventh Chapter of the same Book, he heapeth up sundry testimonies: first, out of Daniel 4. 27. Peccata tua el●emosynis redime, & iniquitates tuas misericordijs pauperum; for sitan ignoscet delictis tuis: So runs the vulgar Latin. But the Original runs thus: Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: 
* So Pagnin himself rendereth it by Vega's own confession. ibid.  if it may be a lengthening of thy tranquillity. But we need not in this place quarrel the vulgar Latin: that is, Redeem thy sins by alms, and thine iniquities by mercy to the poor: perhaps God will pardon thy sins. What makes all this for Vega's uncertainty of Faith? For it is not required that the certainty 
Note here, how impertinent this place is for Vega: sith he would prove by it uncertainty of faith of a man's own salvation, whereas the place speaks of daniel's uncertainty of another's salvation.  of Faith should extend to the certain discovery of another's justification: suffice it, that true Faith doth assure a man's self of his own justification. But Daniel there speaks not of any uncertainty of remission of sins in him▪ that hath it, but in a wicked man, that as yet hath it not. Again, by redeeming of a man's sins by Alms, is not meant a meritorious expiation of sin by satisfaction to God, but this redeeming may be understood of making restitution to the wronged, which is a testimony of Repentance, as we see in the example of Zacheus. Or this redeeming might be in regard of preventing temporal judgements. Ahab, upon his hypocritical humiliation, obtained a reprivall of God's sentence against him, though not an absolute discharge. So propitious is God to the true humiliation of a faithful man, when not even the painted image of piety goes unrewarded.  
The like place he produceth out of joel 2. 14. Quis scit, si convertatur, & ignoscat, etc. Who knoweth, whether he will return and repent, and leave a blessing behind him? The like also out of jonah 3. 9 Who knoweth, if God will return and repent, and turn away from his fierce anger, that we perish not? Both these places are of one nature with that of Daniel; being understood of temporal punishments, and that threatened to others, nothing concerning the certainty of Faith in the remission of a man's own sins. Nor unlike is that place he allegeth out of Acts 8. 22. where Peter saith to Simon, Repent of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. Peter speaks not of the uncertainty of his own Faith in the remission of his own sins: but of that wicked Simon. Peter knew that Repentance and Prayer to God was a special means to procure pardon of sins; and therefore exhorts Simon to repent and pray: yet withal Peter knew, that not every repentance obtaineth pardon at God's hands, no more than that of judas, or that of Esau, who for all his tears was rejected. But let us hear Vega's judgement upon this place: Cur Prophetae isti, & Petrus, qui constantissimè praedicabant Deum misericordem esse, & valdè praestabilem super hominum malitijs, istis haesitationis notis utebantur, nisi ut docerent, non leviter oportere credere nos esse iustificatos, neque statim ad qualemcunque poenitentiam debere nobis-metipsis promittere remissionem peccatorum? that is: Why did those Prophets, and Peter (who most constantly preached that God is merciful, and very ready to forgive the sins of men) use these notes of hesitation or doubting, but to teach us that we should not lightly believe that we are justified, nor presently upon any kind of Repentance, that we ought to promise to ourselves pardon of our sins? Thus far Vega's inference is pretty tolerable, referring his uncertainty of the pardon of sins, to any sleight or overly Repentance. Herein he jumps with that, which we said even now, of judas and Esau's repentance. And beside, faith of justification is not a light belief. But shall we hear Vega express his mind clearly and ingenuously, without any ambiguity? He addeth: Mihi quidem (ut ingenuè dicam, quod sentio) sic olim locuti Prophetae isti, videntur, ut iam tum deterrerent iust●s 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, ut fic dicam, certitudinarios revinceremus: that is, It seemeth to me (that I may ingenuously speak, what I think) those Prophets did heretofore speak thus, that they might then scare righteous men from that certainty of the remission of their sins (which certainty, certain in these times have laboured to persuade all those that are justified of) and speaking in that form, they seem to convey weapons into our hands, whereby we should vanquish all these certitudinaries (as I may so say) or patronizers of the certainty of faith.  
Now welfare Vega yet, for his candid ingenuity, that he utters his mind plainly as he thinks. How is it possible else, that ever we should have discovered the corruption of his heart in this point: as first, to make no difference between the righteous and the wicked; and to draw an argument from the example of wicked men, as Nabuchadnezzar, Simon Magus, and such like, that because their repentance was doubtful, and so consequently the pardon of their sins; that therefore the righteous and godly men should be deterred and afraid of the certainty of the remission of their sins upon their true faith and repentance? And whereas he thereupon triumphs, that these kinds of forms of speech used by the Prophets, and the Apostles, are weapons put into the hands of Pontificians, wherewith to beat down the maintainers of certainty: what are these weapons, but such Withes and flaxen Coards, wherewith Dalilah thought to bind Samson, and so to betray him into the hands of the uncircumcised? But as Samson, having his seven Nazaraicall locks still upon his head broke them all as rotten tow: so the truth of Faith cannot be bound, having the seven spirits of God, whereby it retains unvincible 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 convey such weapons into the Pontificians hands. We will therefore let these pass as seeming arguments, well beseeming Pontificians to use as their best weapons.  
To these he adds a place out of Ecclesiasticus, as the manner of Pontificians is, to equal Apocryphal Books with Canonical Scriptures, accounting them equally Canonical, as they do also with as good reason their Apostolic Traditions. But we will not here take up the quarrel with them in this point. Nor need we to be afraid of the place which Vega allegeth: which is, De propitiato peccato, noli esse sine metu: 
Eccle 5. 5.  Of sin pardoned, be thou not without fear. This place also was answered in the Council by Catarinus, as we have recited before, out of the History. For it is not spoken of sin already pardoned, but de propitiatu peccatorum, of the future pardoning of sins, as the vulgar Latin (set forth by the Doctors of Lovan) hath noted in the Margin, and Vega himself addeth the same, in the variety of reading. And the sequel of that place is clear and evident, that a sinner must not be bold to commit sin, upon presumption of pardon. And therefore it is expressed in the future tense, even in the vulgar: Et ne dicas, miseratio Dei magna est, multitudinis peccatorum meorum miserebitur: And say not thou, the mercy of God is great, he will pardon the multitude of my sins. So little makes this place for Pontifician uncertainty, as it also no whit crosseth the certainty of faith; whose property is not to presume that God will be merciful, though I sin, but to believe that God is merciful to me upon my present repentance.  
And for that of the Apostle [I know nothing by myself, yet am I not thereby justified] urged by Vega for his uncertainty, in his 12. Chapter, I refer the Reader to the answer made before in the History of the Council, which is sound and good; and needs not any thing to be added unto it, although Vega spend a whole large Chapter about it, but all to no purpose in the world, but to exercise his unlimited liberty to say what he list.  
But having thus raked the Scriptures together, to make a heap of testimonies for the confirmation of his uncertainty; he proceeds in his 13. Chapter, to the authorities or the ancient Fathers. To which in brief, to avoid tediousness, we may answer in general, as the History hath well noted, that the Fathers sometimes did attemper their speech to the depressing of the proud and presumptuous, as if either men had no sin at all in them, or that sinning, they had God's mercy at command. And we are to note also, that where the Fathers speak of the uncertainty of man's justification, or rather of the certainty of their unrighteousness; it is most evident and clear, that then they speak of man's righteousness of sanctification, wherein they are never perfect in this life. But I cannot here omit to set down one special 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 or 51. vers. 8.  proposito nostro favent, quae, etc. Among all, which I have read in Augustine, those words do most clearly favour our purpose, which he writeth upon the exposition of those words, Incerta & occulta sapientiae tuae manifestasti mihi: that is, Thou hast revealed unto me the uncertain and hidden things of thy wisdom. Whereupon Augustine saith; Quae incerta? Quae occulta? Quia Deus ignoscit talibus peccatoribus confitentibus, & punientibus sua peccata: What uncertainty? What hidden things? Because God doth pardon such: to wit, sinners confessing, and punishing 
* As Aug. de vera & falsa poe●itentia c. 19 expresseth himself: saying, Poenitere est poenam tenere, ut semper puniat in se ulciscendo, quod commisit peccando: ille poenam tenet, qui semper punit, quod commisisse dolet. tom. ●.  (or repenting of) their sins. And Augustine adds, as Vega also allegeth; Nihil tam occultum, nihil tam incertum: Nothing so secret, nothing so uncertain. And Vega here leaping over Augustine's amplification and exposition of his meaning, he only adds Augustine's conclusion: Hoc incertum, patefecerit Deus seruo suo David, etc. This uncertain thing, God revealed to his servant David. For when standing and accusing himself, he said, Peccavi, I have sinned: forthwith he heard of the Prophet; that is, of the Spirit of God, which was in the Prophet, The Lord hath put away thy sin. Well, now let us a little insist upon these words of Augustine, which Vega ingeniously confesseth, do most clearly favour their cause of Pontifician uncertainty, of all other that he hath read in all Augustine's works. First, whereas Augustine taking the vulgar Latin for the only Text which he followeth, useth the word incerta. I answer, there is no such word in the Original for incertum. The words in the Original are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 
V●e sa●huum̄ Cho●mah Thod●igneni.  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 wisdom. Not a word of uncertainty. Therefore Vega takes a very uncertain ground, yea rather a mere Boh● or emptiness, whereon to build his uncertainty. Besides, sith Augustine going upon an unwarrantable ground, taking that for Text which Gods Word knoweth not; are we therefore bound presently to take his exposition for Gospel? And whereas he applies those uncertain and hidden things to the remission of sins: we know Augustine oftentimes abounds with rare conceits; but else, how this application or exposition should result from the Text, unless raised up by the strength of conceit, the Text itself gives us no evidence to see. But that we may not seem too straitlaced, in limiting the over-lavish liberty of the vulgar Latin: if we take down both the Text, and Augustine's Gloss at one bit together, it will not choke us, nor cause us to surfeit; especially, if we take all the ingredients of it. For it is with Scriptures and Fathers, as with Physic: if the Dosis have either more or fewer ingredients, than the wise Physician prescribeth, it may alter the whole nature of the Physic, and in stead of health, procure more hurt to the body. And here I must tell you, that Vega deals with St. Augustine, as either a negligent, or rather malicious Apothecary, who for some sinister respects, leaves out some special ingredient out of the composition. Or else (to go no further than the Scripture) he treads in the very steps of the Tempter, who craftily left 
Psal. 91. 11. Matth. 4. 6.  out the most material word in all the Text (which was, In all thy ways) without which, we have no warrant of God's protection, and so Satan by his false fingering, would have made the promise of God of none effect. So playeth Vega. For as we noted even now, Vega in relating Augustine's exposition, leaves out the most material thing, which Augustine noteth in his explaining and applying those Incerta, or uncertain things to remission of sins. And that is the instance he giveth of the Ninivites. That we may recollect all to one entire head, which Vega hath so torn asunder, we will set down Augustine's words whole together: Incerta & occulta sapientiae tuae manifestasti mihi: they be the words of his vulgar Text. Whereupon he inferreth, Quae occulta? Quae incerta? Quia Deu● ignoscit & talibus (id est, poenitentibus.) Nihil tam occultum, nihil tam incertum. Ad hoc incertum, Ninivitae poenitentiam egerunt: dixerunt enim, etc. What hidden? what uncertain things? Because God pardoneth even such: that is, penitent persons. Nothing so hidden, nothing so uncertain. Upon this certainty the Ninivites repent: for they said, though after the Prophet had threatened, though after that voice, 
* Though the Text be, Yet 40. days.  Three days and Niniveh shall be destroyed: they said among themselves, that the mercy of God was to be entreated. They said thus, reasoning with themselves, Who knoweth, if God will return, and show mercy? It was uncertain, when they said, Quis novit? Who knoweth? But having once repent, they reaped certain mercy, etc. So Augustine. Do we not see here a manifest difference between Augustine's own application of uncertainty, & Vega's strained application? Vega would apply this uncertainty of the remission of sins to the time past, understanding it of sins already pardoned, as if a man were altogether uncertain that his sins are pardoned, when they are already pardoned. But Augustine tells us plainly, that he understands this uncertainty of remission of sins in the future tense, that is, concerning the uncertainty of sins to be pardoned, for which God denounceth express judgements, as in the example of the Ninivites. God hath threatened peremptorily, that within forty days Niniveh should be destroyed. What should the Ninivites now do in this case? They believe God, that he was true in his word: Yet they resolve to repent speedily. But to what purpose, when now the sentence was already pronounced of him that cannot lie? Yes (as knowing that such like threatenings are conditional) they would at least put it to an adventure, Who knoweth, if God will return, and pardon? It may be God will show mercy. No marvel if the Ninivites were doubtful of the pardon of those sins, which they knew they had committed, but had not yet repent of. But whence proceeded this their uncertainty? From their faith? No; but Augustine tells us the reason: Quia peccata magna erant Ninivitarum, dixerunt, Quis novit? Because the Ninivites sins were great, they said, Who knoweth? So that their uncertainty proceeded not from the defect of faith, but from the excess of their sins. But as they were uncertain before they repented; after they had repent, they found certam misericordiam, certain mercy, saith Augustine: witness the preservation of themselves, and their City. As therefore the Ninivites were uncertain (in regard of the grievousness of their sins, and the greatness of God's judgement already peremptorily threatened) whether they should find God favourable or no, in reversing his sentence, and preserving their City; but afterwards upon their repentance found the certainty of God's mercy, in sparing them, whereof the sparing of their City was a certain and infallible argument: So sinful men, burdened with the guilt and horror of sins, and borne down with the terror of God's wrath threatened in his Word, may well be doubtful and uncertain how God may deal with them, although they resolve with themselves to repent, and humble themselves; but after upon their true repentance, God being merciful in pardoning their sins, they find now certam misericordiam, certain mercy: the certainty whereof is the very effect of God's mercy, applied & sealed to the conscience by a lively faith, no less assured of the pardon of sin, than the Ninivites were of the preservation of their City. Thus Vega's triumph is like his Country-treaties, very plausible and currant, & will gain much, if but believed, & the cunning conveyances be not discovered. And by this success of Vega in this one authority, which he sets down as a masterpiece, we may easily sum up the account of all his other allegations out of the Fathers for this purpose, what will they amount to.  
To the Fathers, he adds the authority of Schoolmen for uncertainty of grace, in his 14. Chapter, and so forwards to the 19 Chapter. But let him take his Schoolmen, we do not envy the Council of Trent their authority, as out of whose Channels is gathered the Sink of Romane-Catholick faith. So that while Vega allegeth his Schoolmen, he is as the Fish in the sea, or a Cock upon his own dunghill. Herein I will do, as Christ directeth, concerning the Pharisees, let them alone, they are all blind leaders of the blind. And for Philosophers, as Aristotle, etc. Vega will have them all of his side, and takes it in great snuff, that any adversaries of Pontifician uncertainty, should allege any Philosopher to be for them. As he saith in his 44. Chapter, in answer to those that produce even Philosophical reasons to oppugn uncertainty: Laterem lavant, cum nobis putant adversari Aristotelem: as much to say, as in the Proverb, They but wash the Blackamoor, when they think to have Aristotle to be our adversary. Well, let them take Aristotle, the Schoole-Doctors, Chapt. 14. Scotus, Chapt. 15. famous Schools, Chapt. 16. Divines, Chap. 17. yea the infallible definition of the See Apostolic, Chap. 18. when they have done all, what will they gain but incertainty? embracing (as Ixion) an empty cloud of fear and perplexity, in stead of juno, the true substance of solid comfort. They may be certain of keeping their weak fort of uncertainty unsurprised, the maintaining whereof brings unto themselves in the end certain ruin, and sudden destruction. Let Popish faith be always uncertain, doubtful, fearful, perplexed, wavering with every wind of error, of terror; let it be such (sith it will not, sith it cannot be any other, than of 
* Devils.  those that believe and tremble) as can never 
james 2.  be persuaded of the remission of sins, of God's favour and mercy in Christ. Seeing they will needs be uncertain, let them be uncertain; as the Apostle saith, He that is ignorant, let him be ignorant. In the mean time, as we yield to the Pontificians the uncertainty of their faith: so let them suffer us to maintain the certainty of true and saving Catholic faith, which is such, as the gates of Hell shall never prevail against. True it is, that Vega hath spent at the least 20. Chapters, from the 19 to the 39 wherein he mules in sweat and dust, labouring to answer all objections that his adversaries bring for the confirmation of certainty of salvation: wherein he dealeth like a cunning thief, who knowing which way the Bloodhound will pursue him, straw's sawdust, or some such like thing, to sully the tract, and dead the scent, and at least to retard and fore-slowe the pace of the pursuer, while himself in the mean time may escape the more easily. Or like the female Fox, which being pursued at the heels, with her train dasheth her urine into the dog's eyes, that uneath they are able to pursue any further. Such is Vega's holy water, which he sprinkleth in our way, thinking thereby to inveigle even the most sagacious. Or else he would put us to our shifts, as the Philistines did the Israelites, who having taken all their armour and weapons from them, would not suffer them the use of any iron tool, but such as they must frame in their Forge, and sharpen with their tools. But blessed be God, we are long ago freed from the spiritual bondage of these spiritual Philistines; we can tell better how to weald our own weapons, and handle them better in our own hands, than according to the direction and limitation of these usurpers; and taking our own weapons into our own hands, we shall the better defend the truth against all those oppositions which Vega, with all his Pontifician power, makes against it. And when we have spoken, then (as job said) Mock on. But, fearing lest I have tired the Reader by leading him through the many windings of Pontifician Uncertainties, which like an ignis fatuus, may easily divert the Traveller from his plain path, by leading him through envious and wild Wastes: let us here pause and breathe a little, and so pursue our purpose in an entire discourse by itself; wherein also we must look for sundry skirmishes and assaults, which the adversary will not let to make upon our very Trenches.   

CHAP. XV. Of the Certainty of true saving justifying Catholic Faith.  
Leaving the Uncertainty of Salvation to the Pontificians, as their uncertainty of Faith, in regard of their incertainty in their grace, incertainty in their baptism, incertainty in their Sacraments, incertainty in their absolution, incertainty in their Mass, incertainty in their Priest's disposition, incertainty in their penance and conversion, incertainty in their contrition, incertainty in their satisfaction and merits, incertainty in their Monastical life, incertainty in their Saints, incertainty in their charity, incertainty in their righteousness, incertainty in their holy Ghost inhabiting in them, incertainty in their in ucation, incertainty in their laying down their life for Christ, their incertainety in purgatory; while they acknowledge none other certainty, but a moral, conjectural certainty, which at the best is doubtful and deceitful; all which, not only Soto and Vega, but also Bellarmine in his Books of justification (justifying all that either the Council of Trent, or her Commentators, Vega and Soto, or Andradius, and others their fellows, have writ concerning this point; yea, and much more, but that I would not go out of my Text, and prefixed bounds, of the Counsels proper Commentaries) have amply set down. Come we now to encounter this Roman Catholic uncertainty, with the Catholic doctrine of the certainty of Faith. But before we can come to lay a firm foundation of this certainty of Faith, which Pontificians call nothing else, but a vain heretical presumption: we must dig up, and remove one main heap of Rubbish and Sand, which the Pontificians have put to choke up the haven of true rest, and to undermine all certainty of Faith, and whereon they have cobbled up their tottering Tower of uncertainty: for the main ground of their uncertainty is the 
* Bulla Pii Quarti super forma iuramenti professionis fidei. Affixed to their Council of Trent.  authority of the Church, on which must depend the verity and certainty of the Scriptures themselves. Which being so, what marvel is it, if they utterly renounce all Certainty of Faith, and of Salvation? For, what certainty of Faith can there be, if the holy Scriptures, the object and ground of Faith, be not certain? And, what certainty can there be in the Scriptures, if they must depend upon the authority of the Church, for their certainty? And, what certainty can there be in the Church, if this Church be no other than the Church of Rome? And, what certainty can there be in the Church of Rome, when it wholly depends upon 
a Bulla Pii Quarti P. R. super confirmatione Consilii Triden. & Sexti de officio delegati. lib. 1. Papa est Lex anima●a in terris: The Pope is aliving Law upon earth. And he is said to have all Laws in the cabinet of his breast, as their extravagants say.  the only breast of a sinful man, upon whose infallibility notwithstanding the whole Pontifician Church cannot find, no not the least footing for any Certainty of Salvation to stand upon?  
But to remove this heap of Rubbish: although for multiplicity of Controversy it be grown to a mighty Mountain, which may seem to exceed the strength and labour of Hercules himself to remove; yet I trust with one small grain of Faith, to overturn this Mountain into the Sea. For first: whether was the Word of God, or the Church more ancient? Was not God's Word? For, by the voice thereof was the Church first called. Where was the Church when the Gospel began first to be revealed? Gen. 3. 15. As yet the whole world in Adam and Eve lay buried in Apostasy; and now totus mundus in maligno positus, the whole world lay in wickedness, till this Word of the Gospel of the promised and blessed seed of the woman made a separation, and did constitute a Church. So that the first ground and foundation of the Church, is the Word of God; as it was also of the first frame of the Creation. Hereupon the Apostle saith, That the Church is built upon the foundation of the Apostles 
Ephes. 2. 20.  and Prophets, jesus Christ being the chief corner stone, in whom all the building fitly framed together, groweth unto an holy Temple in the Lord. The foundation of the Apostles and Prophets, is the Old and New Testament, whereof Christ jesus is the chief corner stone. Away with the blasphemy of the Council of Lateran, that calleth the Pope, Leo the tenth, the corner stone, and the Lion of the Tribe of juda, and many such blasphemous titles, which are proper and peculiar only to the person of Christ. But that either the Church, or the Pope of Rome, had any such authority and power over the Scriptures, it was never known in those purer times of the Church, when the sweet and salutiferous streams of the waters of life were not as yet poisoned and embittered with that Luciferian wormwood star, that fell from heaven. It 
Revel, 8. 10. 11.  was in those primitive and virgin times the Catholic Doctrine of the Church, That the Church was to be ruled by the Scriptures, and not the Scriptures by the Church, much 
Aug. Epist. lib. Epist. 130. Cirtensibus.  less by any one man. St Augustine saith, De Catholica Ecclesia id credant homines, quod Divinae Scripturae dicunt, non quod linguae humanae maledicunt: Let men believe that concerning the Catholic Church, which the Divine Scriptures do say, and not which men's tongues do mis-say. By which place we see, that the Catholic Church is to be estimated according to that which the Scriptures testify of it. Therefore not contrary. And in his Book of the unity of the Church, Ecclesiam 
Aug. de unitate Eccles. c. 16  suam demonstrent, etc. Let the Donatists show me their Church, not in the tales and rumours of the Africans, not in the Synods of their Bishops, not in the learning of their disputants, not in their deceitful signs and prodigies; for we are forewarned and fore-armed against such things by the word of the Lord: but in the prescript of the Law, in the predictions of the Prophets, in the songs of the Psalms, in the Shepherds own voice, in the preachings and labours of the Evangelists, to wit, in all the Canonical authorities of the holy Books. Nor so (saith he) as that they collect and quote such places, as are obscurely, or ambiguously, or figuratively spoken, which every man interprets at his pleasure according to his own sense. For such places cannot be truly understood and expounded, unless first those which are most plainly delivered, be by a firm Faith entertained. Note here the Catholic doctrine of those times, teaching, that the authority and sense of the Scriptures depended not upon the Church, but the authority of the Church upon the Scriptures, and the Scriptures were to be interpreted by themselves, to wit, the more obscure places by the more plain; as he speaketh often elsewhere in his Books De doctrina Christiana. I will add one place in steed of many: Quis 
Aug. de Baptismo contra Donat. lib. 2. c. 3.  autem nesciat, etc. Who can be ignorant (saith he) that the holy Canonical Scripture, as well of the Old, as of the New Testament, is contained within its own fixed limits, and that it is so preferred before all the latter writings of 
* He excepts none, no not the Bishop of Rome.  Bishops, as that it may not be disputed or doubted off, whether it be true or false, whatsoever is found written in it: and for the writings of Bishops which either have been, or are written after the establishment of the Canon of Scriptures, they have been subject to the wiser judgements, and graver authorities of some more skilful and learned Bishops, and might be censured by Counsels, if ought therein swerved from the truth: and those very Counsels themselves, which are provincial, do without scruple submit to the authority of plenary Counsels, assembled from the universal Christian world; & of those plenary & general Counsels, oftentimes the former are corrected by the 
* Not a word of the Bishop of Rome's authority over general Counsels. Those former ages were ignorant of it.  latter, when by some better experiment of things, that which was shut, is opened, and that which was hid, is made known, without any swelling of sacrilegious pride, without any strutting of arrogancy, without any contention of bleak envy, with holy humility, with Catholic peace, with Christian charity. So that Bishops are corrigible by provincial Counsels; these by general Counsels, and these also by some latter Counsels, as being all subject to imperfection. But the holy Scriptures come under the ferula of no Bishop or Council to be censured. Nay, as Augustine saith: Titubabit fides, si divinarum Scripturarum vacillat authoritas: Faith will stagger and stumble, if the authority of the divine Scriptures do waver. And he taxeth the Manicheans of this impiety and sacrilege, that they went 
Aug. contra faustum Manichaeum, lib. 32. cap. 19  about quite to take away the authority of the Scriptures, approving any thing, not because they found it written in that supreme authority, but because their fancy took a liking to it; therefore they approved the Scriptures. And so their private sense must give authority to the Scriptures, which they frame to their own fancy, and not the Scriptures give authority to their Doctrines. What difference then is there between the Pontificians, and the Manicheans in this main point?  
But the Pontificians of old, object unto us one special authority out of St. Augustine, to overthrow all that he hath said for the supreme authority of the Scriptures above the Church. His words are (which they object, and wherein they greatly triumph, to prove the authority of the Church above the Scriptures) Ego Euangelio non crederem, nisi me Catholicae 
Aug. contra Epist. Manich. quam vocant sundamenti. lib. cap. 5. tom. 6.  Ecclesiae commouer●t authoritas: that is, I should not believe the Gospel, unless the authority of the Catholic Church did move me. Now if we observe the occasion of this saying of Augustine, it will easily appear that he had no such meaning, as to prefer the authority of the Catholic Church, before the authority of the holy Scriptures; for than he should with one breath contradict the whole tenure of all his writings, wherein he still advanceth the authority of the Scriptures above all, as irrefragable, supreme, and subject to no authority. Now the occasion of this speech of Augustine, was this: Manicheus, a grand Heretic, writes an Epistle to Augustine, wherein he styles himself, Manichaeus Apostolus jesu Christi providentia Dei Patris: that is, Manicheus the Apostle of jesus Christ, by the providence of God the Father. Whereupon Augustine saith; Haec sunt salubria verba, de perenni ac vivo fonte: These are wholesome words, from the eternal & living fountain. But with your good patience (saith Augustine) if it please you observe what I require. Non credo, istum esse Apostolum Christi; quaeso ne succenseatis, & maledi●ere incipiatis, etc. I do not believe, that this is an Apostle of Christ; I pray you be not angry, and fall a reviling: for you know that I am resolved, to believe nothing rashly that you say. I ask therefore who this Manicheus is? you will answer me, an Apostle of Christ. I do not believe it. Now thou hast nothing, what to say, or do; for thou didst promise me the knowledge of the truth, and now thou constrainest me to believe that which I know not. But haply thou wilt read the Gospel unto me, and out of that thou wilt assay to prove the person of Manicheus. Now if thou shouldst find any man, who as yet doth not believe the Gospel, what wouldst thou do if he said unto thee, I do not believe it? Ego vero Euangelio non crederem, nisi, etc. For I should not believe the Gospel, unless the authority of the Catholic Church did move me. Quibus ergo, etc. whom then I have obeyed, when they said, Believe the Gospel; why should I not believe them, saying unto me, Do not believe Manicheus. Elige quid velis: Choose which thou wilt. If thou wilt say, Believe the Catholics: they admonish me to give no credit to you. Wherefore, giving credit to them, I cannot but not believe thee▪ if thou shalt say, Do not believe the Catholics, thou goest not the right way to compel me by the Gospel to the faith of Manicheus, seeing I believed the Gospel itself, being preached unto me by the Catholics. And so forth to this purpose Augustine pursueth his discourse. So we see the question is about the truth of Manicheus his title, calling himself an Apostle of jesus Christ, etc. This he obtrudes and thrusts upon Augustine, to give credit to it. Augustine (and that worthily) makes question of it. He would have him prove it by the Gospel, Well. But Manicheus fosteth in some counterfeit Gospel, wherein he styles himself an Apostle of jesus Christ; a Gospel, that was never acknowledged for Canonical Scripture. But Manicheus will have it received for Gospel. How shall it be tried? Is it therefore Gospel, because Manicheus saith it? Or doth the Gospel depend upon the testimony of one man? No, saith Augustine: Pagan-Infidels are brought to receive and believe the Gospel, by the preaching of the Catholic Church, which hath from time to time kept the Canon of Scriptures entire, without the mixture of counterfeit Gospels. By this authority of the Catholic Church, to wit, by the preaching of the Gospel by the Church, Augustine himself, when he was a Manichee, was won to the faith of the Gospel. Hence it is, that instancing himself for one, that as yet believed not the Gospel, he saith, Ego non crederem Euangelio, etc. I should not (that is, I, if I were as once I was, an unbelieving Manichee) I should not believe the Gospel, unless the authority of the Catholic Church did move me. So that he makes the comparison between the authority of the Catholic Church, and the authority of one man, Manicheus. The question is, Whether Augustine, if he were a neutral believer, as yet neither believing that Gospel which Manicheus bringeth, never heard of before, nor that which the Catholic Church preacheth, and hath ever taught, should rather be induced by the peremptory authority of one sole man, to believe a new Gospel, than by the authentic authority of the Catholic Church of Christ, to believe the everlasting Gospel of jesus Christ, comprehended in both the Testaments, and perpetually received, preserved, professed, preached, and believed of the Catholic Church from all ages. In this case Augustine inclines & cleaves to the authority of the Catholic Church. And what true Catholic doth not reverence the authority of the Church of God; bringing him to Christ by the preaching of the Gospel, as the Samaritan woman brought her neighbour Citizens to Christ? But being brought unto Christ, after they had heard him themselves, they said to the woman, Now we believe, not because of thy saying; for we have 
john 4. 42.  heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. So every believer may say, I was first induced, and as it were led by the hand and voice of the Church, to believe the Gospel of Christ: but after that I have heard, received, and believed Christ himself speaking in the Scriptures, I now believe not for the Church, or any man's saying, but for the authority of Christ, and the Scriptures themselves. As Augustine ingeniously saith to Paulina, 
Aug Paulinae Epist. 112.  Nolo authoritatem meam sequaris, ut, etc. I would not have you follow my authority, that you should therefore think it necessary to believe any thing, because it is spoken by me: but believe either the Canonical Scriptures, or the truth that doth inwardly teach, and give testimony thereof. For if a truth be once confirmed by the evident authority of holy Scriptures; to wit, those, which in the Church are called Canonical, it is without all doubting to be believed. And in his third book against Maximinus, an Arrian Bishop, disputing 
August. contra Maxim. Arrian. Epist. lib. 3. c. 14.  about the word Homoousion, Augustine saith; Nec ego Nicenum, nec tu debe● Ariminense, etc. Neither ought I to urge the authority of the Nicene Council, nor you that of Ariminum: for neither am I bound to the authority of this, nor you of that: but both of us are bound to the authorities of the Scriptures, common witnesses to us both, and unpartial to either: So let thing with thing, cause with cause, reason with reason, contend. Such was the Catholic Doctrine of those times, wherein Augustine lived, that the authority of the Canonical Scriptures, was above all other authority, either of Bishops, or provincial Synods, or general Counsels. In those times the man of sin had not thus exalted himself above all that is called God, or that is worshipped, as to usurp authority over the sacred Scriptures, whose authority is venerable: as Augustine saith, Omnia quae proferuntur 
August.  à sanctis Scriptures, plena veneratione suscipere debemus: All things whatsoever are delivered out of the holy Scriptures, we ought to entertain with all reverence. As Tertullian saith: Adoro Scripturaeplenitudinem: I adore the fullness of the 
Tertul. aduersu● Hermog. lib.  Scriptures.  
But what need we further testimonies to vindicate this Catholic truth, that the authority of holy Scriptures was ever above the Church? yet we will only add a testimony or two, that in the mouth of two or three witnesses every word may be established. In St. Chrysostom's works, the uncertain author (but allowed of all, even of the Pontificians themselves) upon the 24. Chapter of St. Matthew, upon these words, Then, when ye shall see the abomination of desolation stand 
Chrys. in Mat. 24. hom. 49. ab incerto autore.  in the holy place, let them which are in judea, flee to the mountains: saith thus; that is, When ye shall see wicked heresy, which is the Army of Antichrist, standing in the holy places of the Church, than they which are in judea, let them fly to the Mountains: that is, they which are in Christianity, let them betake themselves to the Scriptures. For as a true jew is a Christian, as the Apostle saith; He is not a jew that is one 
Rom. 2. 29.  outward, but he that is one inward: So the true judea is Christianity, whose name doth signify Confession. And the Mountains are the Scriptures of the Apostles and Prophets: as it is said of the Church; her foundation is upon the holy Mountains. And why at this time doth he command all Christians to betake themselves to the Scriptures? Because at this time, since Heresy hath invaded the Churches, there can be no trial of true Christianity, nor other refuge for Christians, which desire to know the truth of faith, but the holy Scriptures. For formerly it was known many ways, which was the Church of Christ, and which was Gentilism: but now those which would know which is the true Church of Christ, cannot know it by any other means, but by the Scriptures. Why? Because all those things, which are proper to Christ in the truth, the same also heresies have in a figure or similitude: they have likewise Churches, they have likewise the Divine Scriptures themselves, likewise Bishops, and other Orders of Clerks, likewise Baptism, likewise the Eucharist, and all other things, and in a word Christ himself. Therefore if any would known which is the true Church of Christ, how can he, in the confusion of so great a similitude, discern it, but only by the Scriptures? And many other things to this purpose doth the same author there set down, sending us to the Scriptures, as the only touchstone, to try the true Church from the false, counterfeit, & Antichristian Church. If therefore the true Church of Christ be known only by the Scriptures; then surely the Scriptures depend not upon the authority of the Church. But that must needs be the Antichristian Church, that challengeth and usurpeth an absolute power over the Scriptures, which for their authority and sense must be beholden to the Church, to wit, the Church of Rome, to wit, the Pope. And the same Author in 
Chrys. in Mat. 23. homil. 24.  the 44. Homily, upon the 23. of Matthew, faith; Heretical Priests does shut the gates of truth, to wit, the holy Scriptures: for they know, that if the truth should once be made manifest, than their Church is to be forsaken, and themselves must come down from their sacerdotal dignity to a popular baseness. and neither themselves do enter into the truth of the Scriptures, because of their avarice; nor suffer others to enter, by reason of ignorance. But in a point so clear, and not once called into question among the Fathers of former ages, but only by a sort of Heretics, as the Arrians, and Manichees, and the like; still the authority of the Scriptures was preferred above all, till of late days, the Church of Rome having called from the dead the old heretical usurpation, hath cried down this authority of the Scriptures. We shall not need to produce more authorities out of the Fathers to vindicate the Scriptures authority above the Church, or any man whatsoever. Let us conclude the controversy only with one question. The Church of Rome challengeth authority over the Scriptures: I would fain know who gave her this authority? For whatsoever authority the Church of Rome hath, if she have it not from the Scriptures, of what worth is her authority? And, if she have her authority from the Scriptures, how comes she to challenge authority over that, from whom she receiveth her authority? unless the Church of Rome deal with the Scriptures in the case of authorities, as she hath dealt with the Emperors in the case of supremacy. For the Bishop of Rome first received his supremacy over other Bishops from the Emperor, having it confirmed by that usurping Parricide Phocas: This supremacy not long after grew to that height, as that it overtopped the imperial Sovereignty itself, and so the Pope began to usurp authority over the Emperor, of whom he received his supreme authority. Thus he dealeth with the Scriptures. For the Pope cannot but confess, that what authority he hath, is grounded upon the Scriptures, else his authority is of no value: yet notwithstanding the Pope is not ashamed to avouch, that now the authority of the Scriptures doth wholly depend upon him. But if the Pope's authority be such, as it hath no ground nor foundation in the Scriptures, than he must prove it to be some divine Numen, falling unto him immediately from Heaven; like the image that came down from jupiter, so adored of those Ephesians, whose Goddess, Diana, 
Acts 19 35.  was so famous. Nor ever was that image, nor that great Goddess Diana more adored of the Ephesian world, than this imaginary unlimited transcendent power of the Pope over Scriptures, and all, adored of the Pontifician world. But say, some Angel from heaven brought him this power in a box. Unless this power have utterly taken away all power and Authority, yea and truth from the Scriptures, it cannot escape Paul's Anathema, which Augustine applieth, and wherewith we will shut up this point: Sive de Christo, etc. Whether 
Aug. contra literas Pe●illiani Dona●istae. lib. 3. cap. 6.  it be of Christ, or of his Church, or of any thing whatsoever pertaining to our faith and life, I will not say, We (for we are not to be compared to him that said, Although that we) but as he addeth there, If an Angel from heaven shall preach unto you besides that which you have received in the Legal and evangelical Scriptures, let him be accursed. Now what can be of greater moment concerning faith and life, than the Pope's authority over the Scriptures; which being not found in the Scriptures, it is, together with the Pope and all his worshippers, branded with Anathema. Which leaving to the Pontificians, let us now come to pitch the certainty of salvation upon the unmoveable Rock of the holy Scriptures.  
Now for the Catholic doctrine of the certainty of justification, we affirm against all Pontificians, That this certainty is no probable conjecture, no general hope, no plausible opinion, no deceivable persuasion, no vain and heretical presumption, no special revelation, no peculiar donation to this or that Saint: but that this certainty is the native and inbred property of a true justifying Faith, a persuasion that cannot be deceived, common to every true believer, though after a different degree and measure, in some greater, in some lesser, in some stronger, in some weaker, according to the measure of Faith, and the mixture and allay of humane frailty, fight one against another in every regenerate man, as lacob and Esau in the same womb; shaken with temptations, not subdued, sustaining long fight, but ever at length victorious; and when at the weakest, yet it is certain, 
* Marc. 9 24.  beeeving, though with unbelief, 
* Rom. 4. 18.  against hope believing in hope, above hope, under hope.  
For the confirmation of this truth, we call the two Testaments to witness. The Hebrews have three special words, whereby they express the nature of true justifying Faith, as touching the certainty of it. One is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Emun, which signifieth Faith, the root where of is Aman, which signifieth to nourish: to which David alludes, Psal. 37. 3. Trust in the Lord, and do good, so shalt thou dwell in the Land, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thou shalt be said by Faith; word for word as Tremelius renders 
Tremel & pascere fide.  it. And in the sixth of john's Gospel, the Lord joineth believing on him, and feeding on him, together, as both one● As St. Augustine saith, Crede, & manducasti: believe, and thou hast eaten. Now this word which the Hebrews use for faith, signifieth also truth, or that which is firm, stable, or settled. And what can be more firm or certain, than truth? The Prophet Esay hath a very elegant exposition of this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if ye believe not, ye shall not be established. 
Esay 7. 9  To believe, and to be established, both coming of the same root in the original. Hence also comes the word Amen, used in all languages, which is a note of believing, and assenting to the truth, and as it were sealing it unto us. And the Apostle useth it for a note of certainty, 2 Cor. 1. 20. For all the promises of God in Christ, are Yea, and in him Amen, etc. that is, Most true and certain. Faith therefore is no doubtful conjecture, or wavering hope, but a most certain belief, firm as truth itself.  
Another word used by the Hebrews for Faith, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betach, which signifieth trust, security, confidence and affiance. This word is used by Esay, notably to set forth the confidence and security of God's Saints; as Esay 32. 17, where speaking of the full revelation of the Gospel in the coming of Christ in the flesh, he saith, Then the work of righteousness shall be peace, and the effect of righteousness quietness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and assurance, or security for ever, as the vulgar Latin renders it. Note here, that the effect of the righteousness of God's Saints, is assurance and security in believing.  
The third word used in the Old Testament for believing, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chassah, which signifieth so to believe, trust, or confide in God, as to make him our sure sanctuary and resting place, under whose protection the Believer is safe and secure, as the Chicken under the wing of the Hen; as we read this word used in Ruth 2. 12. (they are the words of Boaz to Ruth) The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to 
* Heb. Lachasoth.  trust. And David useth the same word in the same phrase of speech, Psal. 36. 7. How excellent is thy loving kindness O God therefore the childen of men put their trust under the shadow of thy wings. As the Lord useth the same comparison to the unbelceving jews, How often would I have gathered you together as the Hen 
Mat. 23. 37.  gathereth her Chickens under her wings, and ye would not? Thus we see the true nature of Faith, as it is expressed by significant words in the Old Testament, all of them setting forth the certainty and assurance of Faith in God. So that the certainty which believers have of their justification, is not by any extraordinary revelation bestowed upon this or that Saint in particular, but it is of the very essence & nature of justifying Faith itself: and therefore in whomsoever this faith is, there also is the certainty of Faith, securely reposing itself in the bosom of God's mercy, and under the wings of his holy protection.  
Come we to the new Testament: where let us begin with that excellent description, which the Apostle makes of saving and justifying faith, peculiar to the Saints of God, of 
Heb. 11.  whom he setteth down an ample Catalogue in the 11. Chapter to the Hebrews. Faith (saith he, vers. 1.) is the substance of things hoped for, and the evidence of things not seen. The Greek Text is very emphatical and significant. First therefore to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  acquit this faith, from being that, which the Pontificians would have to be; to wit, a mere Historical faith, common with Reprobates and Devils, the Apostle shows the object of it to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things hoped for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things not seen: such as the Apostle meaneth, 1. Cor. 2. 9 the things which the eye hath not seen, which God hath prepared for them that love him: which fall not within the reach of that faith, that is common to the wicked, who are altogether hopeless, and love not the Lord jesus Christ. Therefore the faith here described by the Apostle, is the faith of Gods elect alone, who only have the hope of eternal life. Secondly, this faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the substance (as also the vulgar Latin hath it) or subsistence of things hoped for: that is, Faith makes those things that are hoped for, to be so sure and certain, as if they were already in our possession. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is as much as an underproppe or basis, supporting and sustaining us with constant patience, in the assured expectation of those things hoped for, as yet unseen. So that it signifieth a most steadfast unmovableness of faith. As 1 Cor. 15. 58. It is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an evidence, demonstration, or argument (as the vulgar Latin) of things not seen. Now what is more sure and certain than an evidence, or plain demonstration? Whereupon St. chrysostom upon these words, saith, O what an admirable word he useth, saying, the argument of 
Chrys. in Heb. 11. 1. homil. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  things not seen? for an argument or demonstration is in things most manifest. Therefore faith is a vision of things not appearing, and it brings us to the same certainty, to the which we are brought by things which are seen. So that neither about the object of things which are seen, can it be called credulity, or incredulity: nor again can it be called faith, but when a man hath certainty concerning those things which are not seen, more than concerning those things which are seen. For because those things which are yet in hope, are reputed as yet without substance, or subsistence, and faith giveth unto them their substance; not that it adds any thing unto them, but itself is the substance or subsistence of them: For the purpose; the resurrection is not yet fulfilled, not yet present or subsistent, but faith makes it to subsist in our soul: this is it which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or substance. So chrysostom. Yea this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it importeth a subsisting, signifieth also animum praesentem, a confidence or full assurance of the mind. And it is sometimes used in authors for a fastening, or a close joining together, as a joint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fast juncture. And such is faith, which 
theophra. 〈◊〉 5. de causis plantarum.  joineth the object & the subject together, making the things hoped for, to be as it were in our present possession. It is also the evidence of things not seen, presenting them visibly and sensibly before us; like a most clear perspective glass, which presents and attracts, as it were the most remote object nearer to the eye, for the clearer view of it. Thus Abraham, and those other Saints of the Old Testament, saw these invisible things afar off with the eye of Faith, Heb. 11. 13. and were persuaded of them, and embraced them, as the Apostle excellently declareth Thus if saving and justifying Faith be the substance, the subsistence, the assurance, the confidence, the coherence of things hoped for; if the evidence, the argument, and demonstration of things not seen, prepared for such as love God, & revealed to us by the Spirit: how then is not this Faith most sure & certain of justification, & eternal salvation?  
This is further confirmed by sundry other authorities of holy Scripture, as Ephes. 3. 12. In quo habemus fiduciam & accessum in confidentia, per fidem ipsius (as the vulgar Latin renders it well) that is, In whom (to wit, Christ) we have boldness and access with confidence, through the faith of him. Now what boldness or confidence can a man have, without assurance and certainty? And, Heb. 3. 6. Christus tanquam Filius in domo sua▪ quae domus sumus nos, si fiduciam & gloriam spei, usque ad finem firmam retineamus: Christ as a Son over his own house; which house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. Now the strength of a house doth mainly stand upon the firmness of the foundation. And the Apostle (as we have heard) calls Faith the foundation of things hoped for. And Heb. 4. 16. Adeamus ergo cum fiducia ad Thronum gratiae, ut misericordiam, etc. Let us therefore come with boldness unto the Throne of grace, that we may obtain mercy, and find grace to help in time of need. And Heb. 10. 19 Habentes itaque fratres, fiduciam, etc. Having therefore brethren, boldness to enter into the Holiest by the blood of jesus, etc. accedamus cum vero corde in plenitudine fidei, etc. let us draw near with a true heart 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In full assurance of Faith; having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, let us hold fast the professioe of our Faith without wavering: for he is faithful that promised, etc. And 1. joh. 5. 13. 14. Haec scribo vobis, etc. These things I write unto you, that believe on the Name of the Son of God, That ye may know that ye have eternal life, etc. Et haec est fiducia, quam habemus ad eum: And this is the confidence that we have in him, etc. Thus we see what glorious Eulogies or Praises the holy Ghost giveth to saving Faith, the proper effects whereof are assurance, truth, confidence, boldness: which the vulgar Latin so often translateth Fiducia, a word much envied by the Council of Trent, and extremely inveighed against, yea and shamelessly injured by Vega; who taking upon 
Vega lib. 14. de peccato mortali & ven●●li.  him to interpret the meaning, and to measure out the latitude of Fiducia, doth pitifully mangle and mince it; saying, that it hath some certain agreement with Faith, but so as it is distinct from certainty, and that it is a kind of motion of the appetite, and that it may be in deadly sinners, trusting that they are justified, when they are not; and that it is a probable persuasion of obtaining our desire; and that this probable persuasion of obtaining the mercy of God, is a most fit means to the obtaining of Faith. So that in the conclusion, this Fiducia, is by Vega preferred to be set in the rank of preparatory graces, saving, that I do not see how Fiducia can be a means to beget Faith, seeing he puts Faith also among his preparatives: and also in another place saith, That Theological Faith is the beginning of justification, which Faith may be in those that sleep, and want the use of reason; and Fiducia is only an act, or a consequent passion issuing from it. O miserable perplexities! How do these Pontificians torment their wits, in making infinite doublings, to make men lose the right path! like the Lapwing, which wearieth herself partly with her own plaining voice, and partly with her devious and extravagant fluttering about, far enough from the mark, yet so as if she were still about it, and all to deceive and divert the Fowler from coming near her nest.  
But the Doctrine of the certainty of saving Faith, is further confirmed by the holy Ghost. As joh. 3. 33. The Lord saith, He that hath received his testimony, hath set to his seal, that God is true. What seal is this, but the seal of Faith? So the Lord applies it, vers. 36. He that believeth on the Son, hath everlasting life. And St. john joins them both together, setting the seal of Faith to the testimony, 1. john 5. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the testimony of God, which he hath testified of his Son: He that believeth on the Son of God, hath the testimony in himself. Faith than is the seal of God's testimony; and what greater certainty or assurance can be, than in a seal? Also Matth. 9 2. Confide fili, etc. Son, be of good comfort (or be confident, as the original word signifieth) thy sins be forgiven thee. So vers. 22. Confide filia, etc. Daughter, be confident, thy Faith hath saved thee. So that the confidence of saving Faith in the remission of sins, is not only in the masculine sex, Son be confident; but even in the female and weaker sex, Daughter be confident, thy Faith hath saved thee, go in peace. This certainty of Faith is also confirmed by a comparison taken from building. Christ jesus is the Rock, whereon every believer as a house is built. This building is so strong, as no floods of persecutions, nor winds of temptations can shake it down. Hence 
Esay 28. 16.  Esay saith of God, and God of Christ, Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation: He that believeth shall not make haste. What is this, that he saith, He that believeth shall not make haste? Haste (we know) is a sign of fear, which causeth slight: fear is a token of a guilty conscience in wicked men, who fly, and haste away, when none pursueth: But the righteous is as bold as a 
Pro. 28. 1.  Lyon. A Lion hasteth not away at the sight of men; such is he that believeth, he makes no haste: but as David saith, 
Psal. 112. 7.  his heart standeth fast, and believeth in the Lord. So Paul and Peter, both speaking by the same Spirit, expound the same place thus, Rom. 9 33. and 1. Pet. 2. 6. Behold, I lay in Zion a chief cornerstone, etc. and he that believeth on him shall not be confounded, or, shall not be ashamed. Now what is it, that maketh a man confounded or ashamed, but sin; and shame, the punishment of sin? But he that believeth on the Son of God, this precious cornerstone, hath his sins remitted, and his shame removed: there remains not so much as the least stain or guilt of sin in his conscience, whereby to affright or ashame him, or that he should for fear or shame make haste.  
Now certainty being a native and inherent quality of Faith, is not therefore any extrinsicke or accidental thing, given out of special grace to such & such believers, as it were by extraordinary revelation, as if some few of God's special Favourites, had this granted and engrossed unto them, in the nature of a Monopoly. But this certainty, is as inseparable a quality of saving Faith, as the heat is of fire. And therefore certainty of Faith is common to all true believers, without exception. Not only job had it, nor only Paul, but all and every true believer; the poor Palsie-man, who while his 
Matth. 9  body was trembling, as it were in a motion of trepidation, yet his Faith was fixed in his orb. The silly weak woman had no less strong Faith to stay the running issue of her blood, than the valiant joshua had, in staying the course of that 
* Psal. 19  Gyantlike-running 
josh. 10.  Sun. For the woman said within herself, If I may but touch the hem of his garment, I shall be whole: not, I may perhaps be whole, or, I have a probable persuasion or conjectural opinion to be made whole; but, I shall be whole. In a word, this Faith, yea this certain confident Faith, this substance of things hoped for, and this evidence of things not seen, was in all believers of the Old Testament, none excepted, whereof the Apostle gives us a summary Catalogue, in the 11. to the Hebrews. Tell me, what shall we say of the very women? (a sex, whom the Pontifician Church much scorneth in the point of Faith) yet the Apostle saith of them, That by Faith the women received their dead raised to life 
Heb. 11. 35.  again; others of them were tortured, not accepting deliverance, that they might obtain a better resurrection. But I trow, if they had not been certain, but doubtful of their salvation, would not the sense of their tortures in their more tender bodies, the natural fear of death in their more passionate minds, and the love of life, have easily persuaded them to have accepted deliverance, being offered? Would they (think you) so easily have parted with their live bird in the hand, upon the uncertain hazard of two in the bush? No, it was their Faith, and the certainty of their Faith, that made them despise present life, and embrace present death, because they were sure to receive a better resurrection, than the receiving of their temporal life from a temporal death. Devout 
a Bern. Epist. 190.  Bernard saith, Nun si fluctuat fides, inanis est & spes nostra? Stulti ergo Martyres nostri, sustinentes tam acerba propter incerta, nec indubitantes, sub dubio remunerationis praemio, durum per exitum, diuturnum inire exilium: If Faith waver, is not our hope also vain? Our 
b He meaneth the old Martyrs of the Church, that suffered for the true religion, not the new Martyrs of Rome, that justly suffer for rebellion and treason.  Martyrs then were fools, to undergo such bitter torments for uncertainties, nor to make no doubt, under a doubtful recompense of reward, to go into a long exile by a hard passage. Yea, saith the Apostle (and he speaks it in the behalf of all true believers, Citizens of the Heavenly jerusalem) we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, but eternal in the Heavens. We know it: and it is by Faith that we know it; and what greater certainty than knowledge?  
And to conclude, the Apostle makes this knowledge of Faith to pertain in common to all believers, and so in common, as peculiar only to God's Elect; sith they that want this certainty of Faith, are Reprobates. Examine yourselves whether ye be in the Faith, prove your own selves: Know ye not your own selves, how that jesus Christ is in you, except ye be Reprobates? Therefore a man by examining himself, may know whether he be in the faith; a man, by proving himself, may know that jesus Christ is in him. If he cannot at all come to know that Christ is in him (and if he never can be certain, but ever remains doubtful of it, so that he knoweth it not) than he is a reprobate, if he persevere in this doubting and doting ignorance unto the end. Then by the Apostles rule (and the rule is infallible) they that doubt of their faith, of their salvation by Christ, of their justification, are concluded to be reprobates. What shall then become of the whole Pontifician Church, who teach and profess, 
Concil. Trid. Sess. 6. Can. 12 13. 14.  yea, who peremptorily decree and command, that none under pain of Anathema, do believe certainly, and without doubting of his salvation? O Reprobate Church! But leaving them, we see the Apostles peremptory command to the Corinthians, and so to Christians, so to examine themselves, so to prove their own selves, as that they know (and knowledge is certain) that they are in the Faith, and that jesus Christ is in them. Whosoever hath not this knowledge, this certainty of Faith, is by the holy Ghost doomed and damned for a Reprobate, whatsoever the Council of Trent say to the contrary.  
Ob. But the most firm believer is not without doubtings, yea, such as sometimes do border and trench upon despair, through some fierce assault of tentation. It is true indeed. But this doubting is not the effect of faith, but rather a defect, or weakness of Faith, while the act of it is for the time suspended, or suppressed; God so disposing it for our trial, and further approbation. As the soul remains entire, even in deliquio, though it have not for the time its organical operations in the body: So of Faith. Faith may be brought even usque ad deliquium, to an extreme fainting in our sense and apprehension, and as it were to the last gasp: yet Gods Aqua coelestis, is never wanting to revive it. Faith may for the time be asleep in a man's heart, as Christ was in the ship, while the heart is even covered over with waves of temptations: yet being awakened by prayer, by and by the Coast is cleared again, and faith, recovering its native strength, assureth the heart, as the Angel did Paul in that dangerous 
Acts 27.  Navigation, That none in this little Bark of ours shall perish, 
Acts 28. 1.  but safely arrive upon the Honey-haven of Melita, even at that true Honey-flowing-land of Canaan.  
Indeed Faith suffereth many paroxysms, or fits of tentations: but all such fits are but as so many fits of an Ague in the Spring, which make a man the healthier and stronger all the year after. What if Faith now and then do sleep? yet sleep, we know, though it bind up, and as it were deaden the senses for the time, that uneath a man sleeping is discerned from a dead man: yet, this very deep sleep tends to the refection of the body, and makes it arise more vigorous, even as a Giant refreshed with wine, or as a Daisy, drooping all the night, displays its cheerful looks at the approach of the morning sun. The Sun may be eclipsed or clouded a while, but anon breaks through all interpositions and oppositions, with the fresh darts of his piercing beams; and during the Eclipse, it lacked none of its light in our understanding, but we lacked the light of it in our sense: So Faith may be eclipsed or overclouded with tentations for a time, yet lose none of its virtue, saving only we are not so sensible of it, till at length it have overcome the tentation. The fire that is raked up close under the embers, though it cannot now be seen, yet it is fire still, and is the better peserued against the next morning, to feed upon new fuel: So Faith, though it be not easily discerned, while it lieth covered under the dead ashes of deep contrition and humiliation for sin, and of mortification, yea of tentation; yet it is the better preserved, that while heaviness for sin may endure for a night, yet the joy of Faith returns in the morning, as it were feeding itself with new works of obedience, flaming forth in a Christian life. So that Faith, be it less or more, is always in its own nature certain, though not always alike in our sense and apprehension.  
The most fruitful Tree is not free from winds and tempests, whereby it is shrewdly shaken; yet for all that, it is not hindered, but rather helped (as the Philosophers speak) in bringing forth more plentiful fruit in his season; sith the root thereof, firmly fastened in the ground, is not loosened, but rather enlarged, to receive a fresh supply of sap from the earth, to become the more fruitful. Such is a faithful 
Psal. 1.  man, whom David compares to a Tree, planted by the rivers of water: who though he be shaken with sundry winds of temptation, yet he bringeth forth his fruit in due season, his leaf not withering, and his actions prospering; sith his Faith, as the root, is fixed in Christ, having the River of the water of life flowing from God's holy Spirit to nourish it continually: for, as Esay saith, Chap. 27. 10. In measure in the branches thereof will't thou contend with it, in the day when he bloweth with his fierce wind. God moveth the branches of his living Trees, and that in measure, by afflictions, and temptations, but the roots are untouched. A ship, we see, lying at hull in the Harbour, is tossed and tumbled on this side, and that side, yet being fastened by the Anchor, it is not subject to wrack; yea, being now under sail, exposed to the winds and waves, yet it is wafted onwards to the intended Port by the direction of the wise Pilot, sitting and steering the Helm according to his Card and Compass: So the faithful man, even when he rides securely in the Harbour of Tranquillity, as David did, Psal. 30. when he said, In my prosperity I shall never be moved; yet God turning away his face for the time, he is troubled: but keeping his Anchor-hold of hope, both sure and steadfast, and adhering to God, by faithful prayer and humble supplication, he is preserved from wrack, keeping still his faithful station. Or let him launch out into the Deep, and hoist up sail for some noble voyage, though he be driven with fierce winds; yet God's Spirit sitting and steering the Helm of his Faith, by the Card of God's Word, he bringeth him at length safely to the Haven, where he would be, although through most extreme difficulties. So we see, the fruit of saving Faith may be suppressed, yet the root not supplanted: the act of it may be suspended, yet the habit not lost: Faith may sleep, and yet live: it may be eclipsed, yet hold on his course: faint, yet not fail: sick, yet not to death: bruised, yet not broken to pieces: shaken and weatherbeaten, yet not suffer utter shipwreck: languish, yet not perish.  
Bernard alleging St. Augustine's words, to wit, Fides, non coniectando, vel opiniando, habetur in cord, in quo est, ab eo cuius est, sedcerta scientia, acclamante conscientia: that is, Faith is found in the heart, wherein it is, of him whose it is, not by conjecture, or opinion, but by certain knowledge, the conscience according with it. Bernard thereupon inferreth these words: Ego securus in Magistri Gentium sententiam pergo, & scio quoniam non confundar. Placet mihi (fateor) illius de fide definitio. Fides est (ait) substantia rerum sperandarum, argumentum non apparentium. Substantia (inquit) rerum sperandarum, non inanium phantasia coniecturarum. Substantia nomine aliquid tibi certum ●ixumque praefigitur. Non est enim fides estimatio, sed certitudo: I do securely follow the judgement of the Teacher of the Gentiles, and I know, that I shall not be confounded. His definition of Faith (I confess) pleaseth me well. Faith (saith he) is the substance of things hoped for, and the evidence of things not seen. The substance of things hoped for, not the fantasy of vain conjectures. Under the name of substance thou hast something certain and fixed laid down. For faith is not opinion, but certainty. So Bernard. And this was the Catholic Doctrine of the ancienter Fathers of the Church. St. chrysostom upon the words of the Apostle, Heb. 10. 19 
Chrysost. in Heb. 10. bom. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  Having therefore, Brethren, boldness to enter into the most holy by the blood of jesus: saith: Whence is this boldness? from remission of sins. And upon the 22. verse. Let us draw near with a true heart in full assurance of faith, etc. He saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which of us draw near? He that is holy by faith. And that with a true heart in full assurance of Faith. How is that? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We must so beleeu, as if we did with our eyes behold things visible before us. And much more certainly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. For in these things we may be uncertain, and so be deceived: but faith cannot be deceived. And here we are led by sense: but in matter of faith, we are led by the spirit. And upon the Epistle to the Romans, Ch. 4. where the Apostle 
Chrys in Rom. c. 4. serm. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saith, vers. 21. Being certainly persuaded, etc. chrysostom saith, Observe, that he saith not simply, He believed, but, He was certainly persuaded. For such a thing is faith, that it is more manifest and clear, than those demonstrations which are deduced from reason; and doth more persuade than they. For he that is persuaded by reasons, may be induced by other reasons to waver in his judgement: but he that is settled upon faith, hath now long ago carefully guarded, and girt about his hearing, as it were with a Rampart or strong Wall round about, lest he should be infected with perverse speeches. And a little after, It is the property of a weak, pusillanimous, and wretched mind, not firmly to believe. If therefore at any time it happen, that any do flout us for our certainty and confidence in believing, let us again object unto them incredulity, as to those that are wretched, pusillanimous, foolish and weak, and which have no better understanding than the very Asses. For, as to believe, is the point of a magnanimous and noble mind: so to be incredulous and wavering, is a sign of a most foolish mind, light, and abased, even to the brutishness of the unreasonable Beasts. Therefore (saith he) leaving these, let us imitate the Patriarch Abraham, and glorify God, as he also gave glory to God. And what is it that he saith, giving glory to God? He considered God's righteousness, and his never sufficiently comprehended virtue and power; and so conceiving in his mind a thought worthy and beseeming such a person, he got a most certain persuasion of the promises. So he. Thus we see this holy man disclaims all hesitation or doubting in faith; he propounds the pattern of Abraham, whose faith was most certain, whom we are to follow in the same steps, as the Apostle saith, Rom. 4. 12. for the promise is made sure to all the seed, to all those that are of the faith of Abraham, vers. 16. He that wants this certainty of faith, doth not truly believe, as chrysostom saith, he understandeth no more than a beast, than the very Asses, he is of a base and pusillanimous spirit, he denieth to give glory to God, which, as chrysostom saith, is the most excellent property of a Christian man's life. Let the Pontificians, and among them Vega, with his Council of Trent, look to their credit in this point, lest as men without understanding, they be found like to the beasts that perish.  
St. Basil saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what is the 
Basil. Ethica in fine definitionis 80.  property of faith? an undoubting assurance, or full confidence void of distrust. The same Sain: Basil also in another place saith, That faith, beyond all reasons of Sciences and Arts, doth 
Basil. in Psal. 115.  draw the soul to a consent; yea, and that faith relieth not upon Geometrical or necessary demonstrations, but is iufused into the soul by the operations of the holy Ghost. And again; Faith is an undoubted assent to those things which are 
Basil. in asce●ica  heard, in a certain persuasion of the truth of those things which are preached by the grace of God: which Abraham showed (saith he) having testimony, that he doubted not through distrust, but was strong in the faith, giving glory to God; and being certainly persuaded, that he which had promised, was able also to perform.  
Tertullian afore him, saith; Fides integra secura est de salute: 
Tertul. lib. de Baptismo.  sound and entire Faith is secure of salvation. But shall we need to bring candles to show us the light of the Sun? The Sunshine of the Scriptures hath so clearly manifested the truth of the certainty of faith, that the ancient Doctors of the Church, borrowing their light from that Sun, are as so many Stars witnessing the same truth. So as not so much as a cloud of doubtfulness is to be seen in them as touching this point; howsoever the Pontificians, dazzled with the bright beams of truth, would also cast a mist before faiths eyes, and would 
* Vega de incertitud. great. cap. 32. 33. 34. etc. Where he takes upon him to interpret the authorities of the Fathers, making against Pontifician uncertainty.  persuade us, that where the Fathers speak of the certainty of faith, they mean some moral or experimental certainty; distinctions, which their simple hearted spirits never dreamt of in this kind: and where the Fathers speak of our manifold infirmities and weaknesses, that are in our nature, and of those doubts and fears that arise from our carnal corruption, the Pontificians would persuade us, that they mean of the doubts and fears that are in faith. So witty are the Pontificians in their selfe-deceiuings.  
Now besides this native certainty of saving faith in every believer, there be many other accrueing and concurring helps, serving to seal up this infallible certainty of faith, with all fullness of assurance. As first, the infallible testimony of the Spirit of truth, witnessing to our spirits, to the spirit of faith, that we are the Sons of God, Rom. 8. 16. And Gal. 4. 6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba Father. And Ephes. 1. 13. In whom also ye trusted, after that ye heard the Word of truth, the Gospel of your salvation: in whom also, after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, to the praise of his glory. This place is very pregnant, and worthy our best attention. The holy Ghost is called the seal, wherewith we are sealed, and the earnest of our inheritance. Now a seal and earnest, are Symbols of assurance. But mark; this seal and earnest is given us, after that we have believed. So that here is the seal of the Spirit annexed to the seal, and certainty of our faith, ad corroborandum titulum, as the Lawyers speak, to strengthen our title: That (as the Apostle saith) by two immutable things, we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us, which hope we have as an anchor of the soul▪ both sure and steadfast; and which entereth into that within the veil, whither the forerunner is for us entered, even jesus, made an High Priest for ever after the Order of Melchisedech. So 1. joh. 4. 13. Hereby we know, that we dwell in him, and he in us, because he hath given us of his Spirit. Faith then being certain, and confirmed also by the seal of God's Spirit, what more certain? Hence it is, that Bernard, writing 
Bern. e●ist. 19●  to Pope Innocent, against Abailardus, saith; Abailardus fidem definiebat aestimationem; qu●si cuique in ea sentire & loqui, quae libeat, liceat: aut pendeant ab incerto, in vagis ac varijs opinionibus nostrae fidei Sacramenta, & non magis certa veritate subsistant. Nun si fluctuat fides inanis est & spes nostra? Sed absit, ut putemus in fide, vel spe nostra aliquid, ut is putat, dubia aestimatione pendulum, & non magis solum, quod in ea est, certa ac solida veritate submixum, oraculis & miraculis divinitus persuasum, stabilitum & consecratum partu Virgins, sanguine Redemptoris gloria resurgentis. Testimonia ista credibilia facta sunt nimis. Si quò minùs, ipse postremò Spiritus reddit testimonium spiritui nostro, quod filij Deo sumus: that is: Abailard hath defined faith to be an opinion; as if it were lawful for every one to speak and determine of faith, as they lifted: or as if the mysteries of our faith depended upon uncertainty, in wand'ring and wild opinions, and did not rather subsist in a most certain verity. For if faith be wavering, is not our hope also vain? But far be it, that we should think that there is any thing in our faith or hope, waving (as he thinketh) in a doubtful opinion, and not rather the only thing that is in it, is supported with the certain and solid truth, persuaded by oracles and miracles from God, established and consecrated by the 
* To wit, by Christ.  birth of the Virgin, by the blood of the Redeemer, and by the glory of him that rose again. These testimonies are most credible. If they were not sufficient, the Spirit himself in the last place, doth give testimony to our spirit, that we are the Sons of God. Quomodo ergo fidem quis audet dicere aestimationem, nisi qui Spiritum istum nondum accepti, quive Euangelium aut ignoret, aut fabulam putet? Scio, cui credidi, & certus sum, clamat Apostolus; & tu mihi subsibilas, fides est aestimatio? How then dare any man call faith an opinion, but he that hath not as yet received that Spirit, or who knoweth not the Gospel, or reputes it a fable? I know whom I have believed, and am certain, cryeth the Apostle; and dost thou whisper, faith is an opinion? So Bernard. So that in Bernard's time, who lived between four and five hundred years ago, the darkness of Egypt had not as yet so overspread the earth, but that some light shined in the land of Goshen, to give light to God's people: Nor had the deluge of Apostasy, breaking forth from the great deep of the mystery of iniquity, and falling down in Cataracts from the top of that Skye-threatning seven-hild City, sitting upon many waters, so over-flowed the firm ground of Christian faith, but that the Dove of God's Elect, might find some place to pitch the foot of the certainty of salvation upon.  
There be also sundry other accessary testimonies, to establish every true believer in the certainty of his salvation: as the holy Scriptures, wherein is set down the truth of God's promises. The Scriptures are strong and evident testimonies of God: and therefore called the Two Testaments of God. Search the Scriptures (saith Christ) for in them ye find everlasting 
john 5. 39  life, and they are they which testify of me. And, john 20. 31. These things are written, that ye might believe, that jesus is the Christ the Son of God, and that believing, ye might have life through his Name. St. Augustine upon the words of the Psalm, 
Aug. in Psal. 144.  God is faithful in his words, etc. saith, Noluit sibi credi dicenti, sed voluit teneri Scripturam sanctam, etc. God would not have his bare saying to be believed so much, as he would have the holy Scripture to be firmly holden; even as if you should say to a man, when you promise him any thing; Thou dost not believe me, behold, I give thee my writing for it: for seeing one generation goeth, & another cometh, the Scripture of God ought to remain, as a certain hand-writing of God, which all passengers reading, may hold fast the way of his promise, etc. And Bernard saith, upon these words, Matth. 8. Speak but 
〈…〉  the word only, etc. Bonum est, si dicantur verba; sed nihilominus bonum est, si scribantur verba, etc. It is good, if the words be spoken; but yet it is good also, if the words be written. For the word flieth away irrcuocable, unless it be committed to writing. Scriptura, etc. The Scripture makes the word both stable and visible. St. Ambrose saith; Sermo plurimus Scripturarum 
Ambros. de ●a●n & ●●●● lib. 2. ca●. 7.  animam confirmat, & quodam spiritalis gratiae colorat vapore: The plentiful speech of the Scriptures doth confirm the soul, and as it were colour it with a certain vapour of spiritual grace. And upon the Epistle to the Romans. Chapt. 1. verse 2. In the holy Scriptures. Hoc ad cumulum, etc. This he 
Ambr. in ●pist. ad Rom. ●a●. 1.  added to the heap of his true protestations, that he might cause the greater faith in the believers. And Theophilact 
Theoph. in Lu●. 16.  upon Luke 16. They have Moses, and the Prophets, etc. saith, Nothing is so profitable, as the diligent searching of the Scriptures; for by searching of the dead, the Devil may deceive us: but those which soberly search the Scriptures, nothing can deceive them; for they are the lantern and light whereby the thief is discovered, and taken tardy. So that the holy Scriptures are a strong foundation to build the certainty of Faith upon.  
So the holy Sacraments, which are the seals of God's Testaments, they are all the seals of our faith, Rom. 4. 11. A point that hath much puzzled and perplexed the Pontificians, for as much as both the ancient Fathers are full of testimonies to this purpose, and the Pontificians themselves do ascribe so much to the efficacy of the Sacraments (as conferring grace ex opere operato, as they term it) whereupon might seem to follow a necessity of certainty of grace in all those that are partakers of them. But such is their inveterate enmity against this certainty, that rather than they will show the least favour towards it, they are content to diminish a little from the power and efficacy which they ascribe to their Sacraments. But first, for the Fathers; Vega very stoutly, and 
Vega lib. 9 de incertitud. gra●. cap. 41.  as he would seem, ingeniously professeth to act the adversaries, that is, the Protestants part, in alleging their proofs for the certainty of faith, sealed by the Sacraments, both out of the Scriptures, and out of the Fathers. But whatsoever the proofs and authorities be, Vega very wittily (as his manner is) reduceth all their answers to these three heads. First, Admit, saith he, that those things required to the worthy receiving of the Sacraments, be certain and fixed, yet no man can be certain, that he hath omitted nothing requisite thereunto: for there might be remaining in him some error, or invincible ignorance before the receiving of the Sacrament, and so in regard of his indisposition, he is uncertain of any grace received or ratified by the receiving of the Sacrament. And so Vega makes a man's justification, to depend upon the worthiness or unworthiness of his own disposition, or preparation in coming to the Sacrament; whereof, say they, as none can be certain, that it is, as it ought to be, but the contrary rather: so neither can he be certain of any grace received by the Sacrament. But as the good King Ezechias prayed 
2. Chron. 30. 18. 19 20. verse.  for the comers to the Sacrament of the Passeover, saying, The Lord God pardon every one, that prepareth his heart to seek God, the Lord God of his Fathers, though he be not cleansed according to the purification of the Sanctuary (that is, so exactly as he ought.) And the Lord harkened unto Hezechias, and healed the people: So though we come short (as the best do) in the performance of holy duties, according to that perfection, which the Lord requireth; yet there is place always left for humble prayer, both to procure God's pardon for our failings, and his special grace and blessing in our reverend use of his holy Ordinances. But this in brief by the way to confute Vega's folly. Secondly, he answereth, That though there be no error, nor invincible ignorance remaining in a man, that is to receive the Sacraments, yet (saith Vega) I do not see it every way certain, that those things are sufficient, which are accounted requisite to justification with the Sacrament of Baptism, or Penance. For it is not certainly received of all, that these Sacraments do confer the first grace. As the Master of the Sentences, Alexander Hales, and Gabriel Biel, are of the contrary opinion. And sith these opinions, saith he, are not condemned expressly by the Church, although the opposite opinions be much more probable: therefore there is place left for all kind of doubtings and hesitations about our justification; as well after the receiving of the Sacraments, as before: So that there is no more ground, whereof to gather the certainty of grace, because of the Sacraments received, than by reason of our own disposition.  
But his third answer is the main one he stands upon: for he saith, Vtque radicitus totum hoc argumentum subruamus & eneruemus, dico tandem, etc. And that we may overthrow this whole argument by the roots, and utterly disable it, I say thirdly, etc. Here we cannot choose but erect our expectation unto some prodigious exploit to be performed by this Champion. What will he doc? He comes Sampson-like, and makes no more reckoning to pull down the pillars, whereon the whole frame of Christian faith standeth, than Samson did to pull down the house upon the Philistines heads. But let Vega beware he pull not an old house upon his own head. Well, Dico tandem, etc. I say once for all, that although it may 
Ad Triarios res redijt.  be certain by faith, that any kind of repentance for sins, with a purpose of keeping the Commandments, and a desire to receive Baptism, be, together with Baptism and Penance, sufficient to obtain grace; yet it doth not follow, that our grace may by faith be certain unto us. For although it may appear evidently to every one, whether he hath these things or no; yet none can be certain by faith, or evidently, that he is truly baptised or absolved: because there is necessarily required unto the accomplishing of these and all other Sacraments, an intention in the Priest, to do that which the Priest 
The Priest's intention a Supercedeas to all certainty of faith.  doth, as is decreed in the seventh Session of this our Council, Can. 11. But of that intention in the Priest, no man, without divine revelation, can by faith or evidence be certain. And so forth, to this purpose. Thus doth Vega at one blow stagger the certainty of faith confirmed by the Sacraments; nay, not only stagger it, but strike it dead, if certainty (as the Pontificians in their Council have decreed) must depend upon the intention of the Priest, in the time of consecrating the Sacraments, and without the Priest's intention, the whole Sacrament is void and vain: and whether the Priest's intention were going a woolgathering or no, no man knoweth. Into such a miserable exigent of uncertainty have the Pontificians implunged themselves; as into the very Gulf of Hell, where doubt and despair dwells.  
Now for those divine helps to the native certainty of saving Faith, we may sum them up, and reduce them to this gradation: As first, God's Word; Dictum jehovae: secondly, God's promise: thirdly, his oath: fourthly, his hand-writing: fifthly, his scale: sixthly, his carnest or pledge, 2. Cor. 5. 5. So that God, as it were by so many steps and degrees, leads our Faith to the very top of the impregnable Rock of all infallible and unmoveable certainty. Another accessary testimony 
The testimony of a good conscience.  confirming the certainty of faith, is a good conscience; which is not only conscientia rectè factorum, but faciendorum: not only a good conscience, in regard of our life past, wherein we have endeavoured to live uprightly, and heartily repent us of whatsoever we have misdone, either by omission or commission: but also in regard of the time to come, while we resolve in a sincere purpose of heart, and endeavour with all our power, to serve God in holiness and righteousness all the days of our life. Of the good conscience of the life past, the Apostle speaketh, whereby the certainty of his faith is sealed up unto him, 2. Tim. 4. 6. 7. I am now ready to be offered, and the time of my departure is at hand; I have fought a good fight, I have finished my course, I have kept the faith. Whereupon he concludes in the certainty of Faith: Henceforth is laid up for me a Crown of righteousness, which the Lord, the righteous judge, shall give me at that day. And, of his good conscience for the time to come, he speaks, Phillip 3. 13. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, & reaching forth unto those things which are before, I press towards the mark, for the price of the high calling of God in Christ jesus. Also, Heb. 13. 18. Pray for us, for we trust we have a good conscience in all things, willing to live honestly. Now the conscience of a man is weighty, and magn● 
●●ero.  in utramque partem, as the Orator said. It is a powerful testimony either to accuse, or to acquit a man. As Rom. 2. 15. The Apostles good conscience was a comfortable testimony unto him, Acts 23. 1. So 2. Cor. 1. 12. Our reioyciug is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. Now a good conscience hath many branches, either as it reflects upon Faith; so it is privy to the remission of sins, and reconciliation of the soul with God: or as it respecteth our love, both of God, and of the godly in especial. Love is another seal of Faith, as 1. john 3. 18, My 
Godly love a seal & badge of the certainty of salvation  little children, let us not love in words, neither in tongue, but in deed, and in truth. And hereby we know, that we are of the truth, and shall assure our hearts before him. And vers. 14. We know that we have passed from death unto life, because we love the brethren. Yea, this is such a badge, as all men may know us to belong to Christ, john 13. 35. By this shall all men know that ye are my Disciples, if ye have love one to another.  
Another seal of the certainty of Faith, is affliction for Christ's cause. Hereupon the Apostle saith, 2. Cor. 1. 5. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And hereupon he groundeth the certainty of his hope, not only touching himself, but also the Corinthians themselves, vers. 7. And our hope of you is steadfast, knowing, that as you are partakers of the sufferings, so shall you be also of the consolation. Yea, the afflictions which Gods children suffer for Christ, are occasions and means to fasten our faith the more surely upon God: as vers. 9 We had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raised the dead. The Apologue of the Traveller, may be a Moral unto us in this matter. The Sun and the Wind played each their part by turns, to see which could first cause the wayfaring man to cast his cloak off. The Wind blowing and blustering upon him, caused him to buckle it closer to him: but the Sun working upon him with his warm rays, at length made him weary of his weed, and to cast it aside. So prevalent are the blasts of afflictions to cause the Christian Pilgrim, to buckle his mantle of Faith closer unto him; when as the flattering gleams of outward prosperity, do cause oftentimes a feeble fainting in the soul. To this purpose the Apostle saith excellently, 2. Cor. 4. 8. We are troubled on every side, yet not distressed: we are perplexed, but not in despair: persecuted, but not for saken: cast down, but not destroyed. Always bearing about in the body the dying of the Lord josus (The Apostle keeps his Cloak close about him, for all the storm) that the life also of jesus might be made manifest in our mortal flesh. And vers. 16. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. For our suffering with and for Christ, is a sure token of our reigning with him. Rom. 8. 17. If so be that we suffer with him, we shall also be glorified together with him. Hereupon the Apostle rejoiceth, yea, and glorisieth in this behalf, 2. Thes. 1. 4. We ourselves glory in you, in the Churches of God, for your patience and faith, in all your persecutions and tribulations that ye endure, which is a manifest token of the righteous judgement of God, that ye may be counted worthy of the Kingdom of God; for which ye also suffer, seeing it is a righteous thing with God to recompense tribulation to them that trouble you, and to you who are troubled, rest with us, when the Lord jesus shall be revealed from Heaven, with his mighty Angels, etc. And, Rom. 5. 1. etc. Therefore being justified by Faith, we have peace with God, through our Lord jesus Christ, by whom also we have access by Faith into this grace, wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also, knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the holy Ghost, which is given unto us. So that by these places of holy Scripture, we may note what a strong evidence and assurance of salvation, a faithful man receiveth from the use of afflictions, such as he suffereth especially for Christ's cause. They are infallible tokens unto us of God's righteous judgement to come: yea, they are the very Characters of Christ. As the same Apostle saith, Gal. 6. 17. From henceforth, let no man trouble me: for I bear in my body the marks 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the Lord jesus. As if the Apostle had said: Let no man go about to disturb my Faith, or to trouble and blunder the clear crystal fountain of that evangelical Doctrine, which I have both preached and practised, with the mixtures of legal Ceremonies, and carnal Rites: for I am ready to seal up with my dearest blood this my Faith and Doctrine, bearing already about in my body the ignominious marks (as the world accounts them) of the Lord jesus, as the most certain seals and testimonies of my rejoicing in Christ jesus; by which rejoicing I die daily. In a word, the afflictions of Christ, are the Christians highway to Heaven. Acts 14. 22. Paul confirmed the souls of the Disciples, by exhorting them to continue in the Faith, concluding, that we must through much tribulation enter into the Kingdom of God. So that a Christian ask the way, by which he must travel to the Kingdom of Heaven, his Country; and being told, that the way through which he must pass, is a very narrow and straight passage, encumbered with many difficulties and dangers, strewed with thorns and briars, beset with band-dogs, and wild beasts, crawling with serpents and snakes, and lying through a barren and desolate desert, where he must look to find but hard entertainment, suffer much hunger and thirst, cold and nakedness, etc. will not this Christian Traveller, meeting with such signs and tokens of his way, chawked out unto him aforehand, persuade himself, that he is now in the right way to his Country? Whereas if he meet with pleasant paths, through fertile fields, and bespangled meadows, and pleasant groves, and crystal rivulets, to refresh and delight him, and in stead of savage wild beasts, and serpents, find courteous entertainment, and kind usage of the Natives and Patriots of the Country: may he not justly suspect he is out of his way? For as one saith; Non est ad astra mollis è terris via: 
Seneca.  The passage from earth to Heaven is not strewed with Roses. Afflictions then being the way to God's Kingdom, the Christian man's Country, it is a strong evidence, that he is one of God's Sons and Children, whom the Father thus chasteneth, 
Heb. 12. 6.  as the Apostle saith.  
Another means to strengthen our Faith in the certainty of it concerning salvation, is our manifold infirmities; a thing not more strange, than true▪ For, as the Apostle saith, 2. Cor. 12. 10. When I am weak, then am I strong. Therefore, saith he, I take pleasure in infirmities; most gladly therefore will I rejoice in mine infirmities, that the power of Christ may rest upon me. Now the reason why our infirmities and weaknesses do tend to our further strengthening in Grace and Faith, is, not out of the nature and property of infirmities, but because they drive us from reposing confidence in ourselves, to rest the more strongly upon Christ. This is like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Philosopher speaks of; As in the winter season, Well-water is more warm than in summer, being environed round with cold frost, which causeth the native heat to recollect itself inward: So Faith being compassed about with many infirmities, is thereby occasionally moved to recollect his strength together: and is then strongest, when the flesh is weakest. As the Apostle saith, When I am weak, then am I strong. This is that, whereof the Apostle speaks, 1. Cor. 1. 25. calling it the foolishness of God, which is wiser than men; and the weakness of God, which is stronger than men: For (saith he) ye see your calling, brethren, how that not many wisemen after the flesh, not many mighty, not many noble are called: but God hath chosen the foolish, weak, and base things of the world, to confound the wise, strong, and honourable of the world. What's the reason? The Apostle adds it, That no flesh should rejoice in his presence: For of him are we in Christ jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption; that according as it is written, He that 
2. Cor. 12.  glorieth, let him glory in the Lord. Thus God's strength is made perfect in us, through our weakness.  
Finally, that which the Pontificians make a block to stumble, or a shelf to split and wrack the certainty of their salvation; even that doth the Scripture put as a faithful station to harbour in, and a firm ground to anchor on: and that is fear. As they allege that of the Apostle, Phil. 2. 12. 13. Work out your salvation with fear and trembling: for it is God, which worketh in you, both to will and to do, of his good pleasure. But the Pontificians, as if they would profess themselves altogether strangers and aliens from this mystery of grace, they do most grossly pervert and 
* Concil. Tried▪ Scs. 6. cap. 13.  wrest this place of the Apostle to a quite contrary sense, as if by fear and trembling, the Apostle should teach us to doubt of our salvation. Indeed, as Trent takes fear; namely, for the slavish and servile fear, such as is in the Devils, and such as is suitable to Romish faith, no marvel if it be full of anxiety and perplexed horror: but taking it as the Apostle meaneth it, for the filial and godly fear that is in God's Saints and Sons, it is free from anxious perturbation. But it is evident, that the Apostle speaks of fear and trembling in regard of God's power in working in us, and of our own manifold infirmities and disabilities to perform any good duty, as of ourselves. For the Apostle testifieth, It 
Phil. 2. 12. 13.  is God that worketh in us both to will and to do, and that of his good pleasure. Whereupon St. Augustine saith; Vnde, Cum timore 
Aug. de not▪ & great. contra Pelag. cap. 33. tom. 7.  ac tremore? nisi quia superbia etiam in ipsis rectè sactis cavenda est, ne homo, dum quod Dei est, deput at suum, amittat quod Dei est, & redeat ad suum: Whence is this, that he saith, With fear and trembling? but because pride is to be prevented even in our best actions, left while a man account that his own, which is due to God, he lose even that which is Gods, and return to that which is his own. And upon the 103. Psalm, 
Aug. in Psal. 130. concio 4.  upon the same words of the Apostle, Augustine saith; Quare cum tremore? Quia Deus operatur. Quia ipse dedit, non ex te est, quod habes: cum timore ac tremore operaberis. Nam si non tremueris eum, auferet quod dedit: Why with trembling? Because it is God which worketh. Because he gave, and it is not of thee, which thou hast: therefore thou shalt work with fear and trembling. For if thou wilt not tremble before him, he will take from thee that which he gave. And he adds that in the second Psalm, Serve the Lord in fear, and rejoice unto him with trembling. Si cum tremore exultandum est, Deus aspicit, fit terraemontus; aspiciente Deo tremant corda nostra, nam ●unc ibi requiescet Deus: If we must rejoice with trembling, God looketh, and the earth quaketh; when God looketh on us, let our hearts tremble, for then God resteth there. Audi illum alio loco, etc. Hear him in another place, Upon whom shall my Spirit rest? even upon him that is poor, and of a contrite 
Esay ●●.  heart, and that trembleth at my word. So that our fear is our security, our trembling our rest and rejoicing. Thus we become God's habitation for his Spirit to rest on. So far is our fear and trembling from doubting and uncertainty, that our trembling heart becomes a fair object of God's gracious countenance. Upon him will I look; and a firm subject of his eternal residence, upon him will I rest, saith the Lord. Or if we refer fear and trembling to the consideration of the day of Christ's coming in Majesty, when every tongue shall confess, and every knee bow unto him, which the Apostle in the same Chapter a little before mentioneth, expounding it of our appearing before him at that day, Rom. 14. 11. Yet this fear and trembling, is so far from working in us wavering and doubtfulness of our salvation, that S. Augustine writing upon the 147. Psalm, saith: In Euangelica lectione territi 
Aug. in Psal. 147. in prooemio  sumus de die novissimo. Terror ille securitatem parturit. Territi enim praecavemus; praecaventes, securi erimus: In the reading of the Gospel we are afraid of the last day. This terror begets security. For being afraid, we take heed betimes; and taking timely heed, we shall be secure. And to conclude this point, the wisdom of God saith clearly, Pro. 14. 16. In the fear of the Lord is strong confidence, and his children shall have a place of refuge. Thus whereas the Pontificians teach their people to doubt of their salvation, in regard of their own indisposition: God's Spirit reareth up a Temple of rest upon our trembling heart (as once he established the stable earth upon the tremulous waters) teaching us to rejoice in our indisposition and infirmities, and to exult in our trembling, because his strength is made perfect in our weakness, because our rejoicing and glorying is not in ourselves, but in God, who worketh in us both to will and to do, and that of his good pleasure. So that the true believers own infirmities, are strong motines to drive him out of himself, and to rest wholly upon God, who is his only strength. What is the reason then, that the Pontifician, so much depressing and vilifying his own indisposition, in regard of certainty of Faith, is not also moved thereby to renounce himself, and repose his Faith the more firmly upon God? The reason is, for that as on the one side, they advance beyond all measure the power of their naturals, as their freewill, and the like, both in receiving and retaining of I wot not what inherent grace, whereon they build their justification: so on the other side, they do as much depress their indisposition (as they call it) not that thereby they might be driven out of themselves, to seek rest in God, but that in a Babylonish and confused mixture of a high and low conceit of themselves, they might build an imaginary Tower reaching up to Heaven, whose foundation and whose fabric is nothing else, but tottering uncertainty. And were it not that God had altogether confounded these Babylonish builders, not only in their language, but in their very judgements, me thinks, in their natural policy, they might have salved or saved the credit of their disposition (which otherwise they so much adore) by not mentioning it at all, and in stead thereof have magnified their naturals, and inherentrighteousnesse to the very skies: and so all their certainty of salvation would even mole sua, of it own accord, fall to the ground, according to their own desire. For, once persuade a man, that his salvation hath but any part of dependence upon his own natural abilities; and then, the more you possess him with an opinion of his own worth, the further off he is from all true certainty of salvation. For as the deeper Seas have the loftier surges, tossing the ship now up to Heaven, now down to Hell, so that the passengers stagger too and fro like 
Psal. 107.  a drunken man, and are at their wit's end, as David speaks: So the higher a man is mounted from the firm ground of sole saving Faith, upon the swelling surges of his own inherent righteousness, the more is his conscience, upon every wind of temptation, rolled up and down, now to the top of vain presumption, now to the bottom of deep despair, having not the least anchor-hold of true hope, whereon to stay his brittle Bark. But sith the Pontificians acknowledge no other justification, but that which is inherent, whereupon doth necessarily follow uncertainty, as a fruit of the same tree; and seeing this certainty at the best can be no other, but a vain presumption and false confidence, which they maliciously brand the certainty of true Faith withal: therefore let them at their pleasure cry up, or cry down their own coin, to hold their Merchants in suspense of making any saving trade by the certainty of salvation, because such certainty grounded upon their inherent righteousness, must needs be mere presumption.   

CHAP. XVI. Of Pontifician uncertainty in regard of predestination, and perseverance in grace.  
THE Pontificians, denying the certainty of predestination, 
Concil. Trid. ses. 6. Can. 12. 13  and so consequently of perseverance in grace, do make the uncertainty of both the main ground to build the uncertainty of their faith upon. 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 vivitur, de arcano divinae praedestinationis mysterio usque adeo praesumere debet, ut certò statuat se omnino esse in numero praedestinatorum: quasi verum esset, quod iustificatus, aut ampliu● peccare non possit, aut si peccaverit, certam sibi resipiscentiam promittere debeat. Nam nisi, ex speciali revelatione, sciri non potest, quos Deus sibi elegerit: that is, No man while he liveth in this mortality, ought so to presume of the secret mystery of divine predestination, as that he certainly believes, he is altogether in the number of the predestinate: as if it were true, that a man once justified, either cannot sin any more, or if he sin, aught to promise to himself certain repentance. For it cannot be known, but by special revelation, whom God hath elected to himself. Note here, that the Council puts no difference between the certainty of faith, concerning predestination and rash presumption, still referring all certainty to special revelation from God. So that I would ask these Pontifician Fathers, that if a man by special revelation being assured of his predestination, should thereupon confidently affirm, that he is certainly in the number of Gods elect, and predestinate unto life eternal; whether they would not also judge this to be rash presumption. But this by the way. And Chapter 13. the title whereof is, Of the gift of perseverance: Similiter de perseverantiae munere, de quo scriptum est, etc. Likewise of the gift of perseverance, whereof it is written, he that shall endure to the end, he shall be saved, etc. Nemo sibi certi aliquid absoluta certitudine polliceatur; tametsi in Dei auxilio, etc. Let no man promise to himself any certainty by an absolute assurance; although all men ought to place and repose a most firm hope in God's help, etc. but with fear and trembling let them work out their salvation in labours, in vigils, in almsdeeds, in prayers, in oblations, in fastings, and in chastity: for they ought to be fearful, knowing that they are borne again unto the hope of glory, but not yet unto glory, etc. Note here, that the Pontifician Council calleth perseverance a special gift of God, thereby meaning, that it is a gift merely distinct from faith, & no fruit of justifying faith. Now the Catholic Doctrine teacheth, that although perseverance be a gift of God, yet it is not so distinct from true saving faith, but that it is also a proper fruit thereof. Note here also, how though in general they say, that all men ought to have a most firm hope in God's help, yet their main doctrine is, to drive men to fearfulness and doubtfulness what shall become of them, seeing they tie their gift of perseverance to the most uncertain condition of their own standing. As the Council elsewhere saith; Deus sua gratia semel iustificatos non deserit, nisi ab eis prius descratur: God doth not forsake those that are once justified by his grace, unless first he be forsaken of them. But come we to the Commentaries upon this Text of the Council.  
First, concerning the point of predestination, whereon depends perseverance in grace: I commend the Reader to the History of the Council of Trent, where he may in one brief view, see how humane devices, and labyrinths of ungrounded distinctions, were set on work to undermine this foundation: some of them holding the Orthodox truth concerning election and reprobation, alleging the example of jacob and Esau, Rom. 9 together with sundry other proofs out of the Scriptures. But a second sort condemning this as a hard, cruel, inhuman, horrible, and impious opinion, that it made God an accepter of persons, unjust; that it overthrew freewill; that it drowned men in the gulf of despair; that it made others careless and presumptuous. And therefore, that God willing to have all men saved, purposed to offer the same means to all, and whom he foresaw would apply their freewill to receive grace offered, those he predestinated to be saved: Others whom he foresaw 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 complains of sinners, labours to reclaim them, and win them unto him, if there were not in the means of grace offered a sufficiency to save, and in men a liberty and ability to receive them.  
Hereupon the History setting down the censure of these two opinions, saith, That the first contained a great & hidden mystery, humbling man's conceit on the one side, and advancing God's grace on the other. The other more plausible, popular, specious, and apt to puff up man with pride, and herein agreeing with the Friars vain, professing rather artificial curiosity in preaching, than accurate and sound Divinity; and to the Courtiers it seemed more probable, as more agreeable with politic respects. It had especially two stout maintainers, that were Bishops. And they which defended it, building upon humane reasons, thereby showed their pregnant wit above others: but when they came to testimonies of the Scripture, they easily failed in their cause. So the History.  
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 certain number of the predestinate unto life, but those very few, whom God out of his special grace purposed effectually to call, and save. As for the rest, God would have them also to be saved, affording them sufficient means, but leaving it to their own will to accept, or refuse them. And these latter were of two sorts; some that receiving the means, were saved, though they were none of Gods elect; and of these there was a great number: Others, refusing to cooperate with God, who would have saved 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, God's prevision of their accepting and using of God's help, and their cooperating with it: but the cause of the reprobation of the jast, God's prevision of their perverse will in refusing Gods help, or in using it ill. This division is much like that which we find in Plato's Phedo; where all men are sorted into three ranks: First, 
Plato in Ph●done.  of such as are very good, but very few; and those dying, go strait to Heaven, to the Elysian fields. The second, of those that are stark naught, whereof there are very many; which dying, go immediately 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 River in Hell, where continuing for a year or two, till they be throughly purged, they are after that removed into Heaven. But that River in Hell is long ago with the extreme heat of Hell fire so dried up, as it is now become a hot dry stove, called Purgatory, where that middle sort of Pontificians, who are neither of the number of special predestinate, nor of the worst and refuse of the rest, but such as by the virtue of their freewill, accept Pontifician grace offered them, are for a time entertained in those hellish flames, till either their unclean souls, or their Executors full satchels and pouches be throughly purged. But this is by the way.  
But from the heat of those altercations, in the time that these things were a hammering in the Counsels forge, let us 
Vega.  come to see, what their learned Commentator Vega, hath in cold blood set down concerning this point of predestination, according to the Counsels definitive sentence. Duo sunt, etc. There are two things, which the 
* To wit the Trent-fathers', so usually termed by equivocation.  Fathers define concerning the mystery of predestination: First, they decree, That not every one that is justified, is predestinate, and that the grace of justification may befall even those that are not predestinate, because he that is justified, may lose his justification once had, and never after recover it. And this (saith he) the Fathers delivered in these words of the 12. Chapter, Quasi verum esset, etc. As if it were true, that he that is once justified, could either sin no more, or if he did sin, aught to promise to himself certain repentance. Sed multò adhuc apertiùs, etc. But much more plainly in the 17. Canon, in these words; Si quis iustificationis gratiam, etc. If any shall say, that the grace of justification happeneth to none, but such as are predestinate to life, and all others, who are called; to be called indeed, but not to receive grace, as being by God's power predestinate to evil: let him be accursed. And, saith Vega, by the name of predestination, they do in this place understand an eternal preordination of some to blessedness: or, which is somewhat more plain and familiar, a certain and firm purpose, whereby God from eternity would bestow blessedness upon some men. Now by all this it appeareth, that the Trent-fathers' hold, that others may be justified, besides those that are predestinate and preordained unto life. So that it seemeth, the Counsels definitive sentence concerning predestination, concluded upon Catarinus his opinion afore cited; that besides the certain number of the predestinate unto life, who are but a few, there are another sort left at large, and at their own liberty, who receiving grace offered by the cooperation of their freewill, are also justified as well as the other.  
Secundum vero, etc. And the second thing, which the holy Synod hath here taught her faithful ones concerning justification, is, that the mystery of predestination, is so hidden and secret, as no man without divine revelation can know, who those be, whom God hath predestinate. Verba, etc. The words of the Council are in the 12. Chapter; Nam nisi ex speciali revelatione sciri non potest, quos Deus sibielegerit: For it cannot be known, but by special revelation, whom God hath chosen to himself. Quare in principio, etc. Wherefore in the beginning of this Chapter, the Fathers do wholesomly admonish all believers, that no man, while he liveth in this mortality, do so far presume, as certainly to assure himself, that he is in the number of the predestinate. Thus have we, I hope, without any equivocation, the full meaning of this holy Synod concerning predestination, and the certainty of it.  
As for the point of perseverance, which Vega coupleth with predestination as necessarily depending upon it, we shall need to add no more, but what the Council itself saith expressly enough in Can. 16. cited by Vega: Si quis magnum illud usque in finem perseuer antiae donum se certò habiturum, absoluta & infallibili certitudine dixerit, nisi hoc ex speciali revelatione didicerit, anathema sit: that is, If any shall say, that he shall certainly have that great gift of perseverance unto the end, by an absolute and infallible certainty, unless he shall learn this by special revelation, 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 afraid of their perseverance, and that none can arrogate to himself such a great certainty as this, unless it 
* By some good chance, doubtless.  happen unto him by divine revelation, the Fathers have opened in those words of the 13. Chapter, Veruntamen, etc. But let them that think they stand, take heed, lest they fall; and so unto the end of the Chapter. Thus we have the state of Pontifician Doctrine, touching the certainty of justification, in regard of predestination and perseverance.  
For the main substance of these Trent-fathers' Decrees and Canons, touching predestination and perseverance, we shall try what truth is in them, when we come to set down the opposite doctrine of the Catholic Faith. In the mean time, let us a little weigh the moment of Vega's arguments 
Vega lib. 12. de incertitud. praed. stinat. & perseverantiae. c. 2▪  for the defence of the Council. In his second Chapter of his 12. Book, Of the uncertainty of predestination and perseverance, after a goodly flourish and triumphal tripudiation, as if the field were already won, before he had struck stroke, he saith, Habemus certissima & fortissima argumenta, etc. We have most certain and strong arguments, whereby to confirm and defend the Doctrine delivered here by the Fathers, and to vanquish the contrary heresies. And first, to prove this definition of the Fathers, saith he, Non omnis, etc. Not every one that is justified, is predestinate. We have many places of Scripture to serve our purpose, proving, that there have been many in the state of grace, and afterwards have 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 be bonus & electus, elect and good (as the vulgar Latin hath it) it is manifest, that he was then in the state of grace: for the Scripture (saith he) doth not adorn men with such praises, which are out of the state of God's grace. But (saith he) Saul afterwards fell; and was rejected 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 he was taller by the head and shoulders, than any of the people. Doth this prove that he was one of God's eternal election? Or doth God elect men to salvation, for the goodliness of their person? No: we see the contrary, 1. Sam. 16. 7. That Saul died a reprobate, and desperately, we easily grant it: But that Saul ever was in the state of grace, Vega saith nothing yet to the purpose to prove it, nor ever can he. I rather marvel, why Vega omitted a more probable argument, to prove Saul to have once been in the state of grace; to wit, because the Spirit of the Lord coming upon him, he was turned into another man. An argument which some other Pontificians urge: yet Vega allegeth St. Augustine's censure of Saul, who concludes him to be a 
Aug. lib. 2. ●●●implic. qu. 1.  reprobate, saying, The example of this Saul, makes against some proud heretics, which deny that any of the good gifts of the holy Ghost, may be given to those, that do not appertain to the condition of Saints. Which saying of that worthy Father, doth plainly prove, that Saul was never of the number of God's Saints; and that even wicked and reprobate men may have notwithstanding some special gifts of the holy Ghosts, and yet be never a whit the nearer to the state of grace. Saul was said to be changed into another man, when God's Spirit came upon him; not in regard of conversion from sin unto God, or from a wicked life to the state of grace: but of a private man, whose thoughts reached no higher than his father's Asses, he was made a Prince, and endowed with Princely qualities of wisdom and courage, the gifts of God's Spirit, whereby he was enabled for such a weighty government. Yea, we are not afraid to put this case to the trial even of a Bishop of Rome. Gregory, the last good 
Greg. lib. 4. ca 3. in 1. Reg. 9  Bishop of Rome, saith thus of Saul: Saul electus dicitur, non secundum gratiam, sed secundum iudicium. Bonus dicitur, ut diuine aequitatis dispositio commendetur. Bonum profectò est, quicquid est iustum, etc. Saul is said to be elect, not according to grace, but according to judgement. He is called good, that the disposition of divine equity might be commended. That indeed is good, whatsoever is just, etc. And he illustrates this by the instance of Ecclesiastical Pastors. Per iustitiam quippe Dei, pastors reprobi, etc. For by the justice of God▪ reprobate Pastors are permitted to climb to the regiment of holy Church; but they which are evil by their iniquity, are good by divine dispensation: and now by the secret ordination of God, they are elected, who at the last, in the universal judgement, shall be reprobated. Therefore a reprobate shepherd, because by divine dignation he is appointed to that office, may be called elect: and because he is justly permitted, he may be called good. And because he is thought fitter than others to execute God's judgements, therefore none is said to be better than he among the children of Israel. Seeing therefore it cannot be proved, that Saul was ever in the state of grace, but the contrary is manifest, even by the judgement of him, who was once Bishop of Rome; no marvel, if he died a desperate Reprobate.  
Hereunto Vega addeth Salomon's example, that being endued with extraordinary wisdom from God, and so standing in the state of grace, he afterwards fell away, and Vega 
Solomon one of Vega's Reprobates, though once Elect.  laboureth to prove, that Solomon died a Reprobate. For answer; that God gave such wisdom to Solomon, this proves him no more to be in the state of grace, than that which was given to Saul. This wisdom given to Solomon was famous indeed, but for aught we find, it was no other, but a natural and moral wisdom, and knowledge, whereby he might the better judge that great people, committed to his charge, as Solomon himself saith, 1. Kings 3. 9 and know the nature and property of all creatures, as 1. Kings 4. 29. 30. 31. etc. Not that I deny, but that Solomon might now be in the state of grace, and no doubt but he was: but that he was not therefore in the state of grace, because of his extraordinary wisdom given unto him. For do not we know, that for a natural and moral wisdom, even Heathen men, as many Pagan Philosophers, have far excelled many of God's Saints? Again, as we deny not, but that young Solomon was now in the state of grace; so we deny, that he ever fell totally away from this estate. It is true, he fell fearfully, but not totally: for 
Solomon fell not away totally.  mark what the Scripture saith expressly, 1. Kings 11. 4. It came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not perfect with the Lord his God, as was the heart of David his father. And in the 6. verse. Solomon did evil in the sight of the Lord, and went not fully after the Lord, as did David his father. Whence note, first, that it is said, When Solomon was old. Indeed old age when it comes to dotage, is dangerous, and very slippery: but to dote upon women, yea many women, wives and concubines, so many hundred of them, and those also strange women, of a strange Religion; alas, poor old Solomon, how were his affections distracted, and his thoughts even pulled asunder, as it were by so many Furies, as there were fancies in his women's heads! Well, by this means, the bias of his affections wheeling about his women, as so many Mistresses, caused his heart to decline from his direct course, tending towards the main mark, which was God. But this declination, it was no flat Apostasy; 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 David his father. His former single heart began now to double, his upright heart began now in victa aetate, in his verging or stooping old age, to grow crooked. Yet for all this, he kept him upon his feet, he still stood in the state of grace, although with much staggering: and though his left foot failed him, yet his right foot remained firm; though the left foot of his affection went after his strange women, and so was drawn with them after their strange gods; yet he had the right foot of his affection upright to God-wards. Which I speak, not to excuse or mitigate his sin: for it was most fearful and lamentable, and to be bewailed with sad repentance and a flood of tears: But taking God's Word for my warrant, I affirm, that though Salomon's fall was fearful, yet it was not total; his heart had not quite forsaken his God.  
Again, as Salomon's fall was not total, so neither was it 
Salomon's fall as not total, so not final.  final: For we have his Ecclesiastes, as an eternal monument of his entire repentance and conversion from vanity to God. And as an infallible token of a true penitent, he styles himself the Preacher. He lays aside his royal Crown, divests himself of all his Princely titles and ornaments, and in stead thereof, takes on him the humble, but holy style of a Preacher; not only to preach repentance unto others, but to persuade them by the strongest argument of his own practice, and the best evidence of his own experience. And the Wisdom of God shows itself admirable, in making choice of Solomon to be the Penman of that excellent Book of Ecclesiastes, every line whereof, he that runs may read in the face of wise Salomon's own experience: in which mirror, every natural man may clearly see his own full proportion. Solomon had no more strange wives and concubines, than the world hath minions of strange vanities, which every carnal man, according to the variety of his fancy, as his Idoll-Goddesse, adoreth. Now God in his mercy willing to admonish the vain world, and to reclaim vain men from their sundry Idol-pleasures, and withal the more strongly to allure them, in his wisdom, makes special choice of Solomon to be his Preacher. Why so? Solomon was the wisest man that ever was, from the first Adam, before the second Adam, Christ, and so of all men in the world, could give the exactest judgement, and truest censure of the nature of all things under the Sun. Besides his incomparable wisdom, he had a most abundant experimental knowledge of all earthly things, whatsoever might seem excellent in the eye and judgement of flesh and blood; yea, he 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 sons of men, which they should do under the Heaven, all the days of their life. Wouldst thou then know, thou world's doting Lover, 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? Harken to the Preacher, yea ask Solomon, the wisest of men. Ask him in any kind, he will resolve thee, as he did the Queen of Sheba, and other Princes that came to hear his wisdom; whom he resolved in all their questions. Travail not to any of the Philosophers, to inquire of them wherein thy Summum bonum consisteth: for when they have told thee all they can, thou wilt come as far short of giving them credit, as they will do in giving thee true counsel. If they tell thee, that riches, pleasures, and honours, are all vain 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 never had the use and possession. Ask Diogenes of honour, & he prefers his Tub before Great Alexander's Triumphs; and tramples on Plato's pompous pride, with a greater pride of poverty. And in a word, thou wilt answer them all, with ignoti nulla cupido: they therefore despise these thing, because they never tasted the sweetness that is in them, at least in the world's apprehension. But come to Solomon, who not only 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 judgement will be found to be above all exception. And what is his judgement of all these things? what profit, or what pleasure, or what contentment found he in any, or in all of them? This is his definitive sentence of them: All is vanity, and vexation of spirit. Thou hadst better far to believe him, than go about to try. He stands as a Sea-mark to warn all worldly Merchants, yea the greatest Princes and Potentates of the earth, to beware of those Rocks, and Shelves, and Syrteses, whereon himself suffered woeful shipwreck. But yet, if unheedily, thou hast fallen upon the same Rocks, behold also Solomon standing as an example of penitency to all men. For as he teacheth all men to eschew the deceitful pleasures, profits, and preferments of the world; so he inviteth them to follow with him the true and sovereign good; concluding his Book thus, Let us hear the end of all, Fear God, and keep his Commandments; for this is whole man; for God will bring every work to judgement, with every secret thing, whether it be good or evil. A noble precedent of a penitent soul; not only to repent himself, but to become a royal Preacher of repentance to others. So did his father David, Psal. 51. where, repenting of his sin, and having pleaded for God's mercy and favour, to the 12. vers. then as a special fruit of his reconciliation with God, he saith, Then will I teach transgressors thy ways, and sinners shall be converted unto thee. So that this is the upshot of all this discourse of Solomon, to give God the glory in Salomon's repentance, and in his choosing of him, to be both a Pattern and a Preacher of repentance to the world. If I have been longer herein, than perhaps may seem suitable to the present purpose, I must crave pardon; although I shall not repent me, if by this means I shall be any occasion of converting any young Alipius from the Circensian pleasures of this vain world, to the imitation of Salomon's repentance; as St. Augustine thanked God, for 
Aug confess. lib. 6. cap. 7.  having been a means of converting Alipius from the Circensian games, wherewith he had been so bewitched. Which, saith Augustine, was upon this occasion: Alipius being present at one of my Rhetoric Lectures in Carthage, I took occasion, being offered, to delight my Auditory with a Simile taken from the Circensian games, wherewith Alipius being taken, Augustine confesseth; Tu scis, Deus noster, quod tunc de Alipio de illa peste sanando non cogitaverim: Thou knowest, O God, that at that time, I did not so much as think of curing Alipius of that pestilential disease. Or as the same Augustine, contrary to his usual manner, having made a digression besides his intention from his purpose, was as it were by God's all-directing provident hand, led out of his own way, to reduce a wanderer into the right way. For by his digression, he was a means to convert one Firmus a Merchant, but a Manichee unto the true Faith: Possid. in vita August. cap. 15.  
But to return to our purpose. Notwithstanding the Book of Ecclesiastes be a most clear evidence of Salomon's repentance, sith it cannot be denied to be his, both by the title of it, and the whole passage of the book; yet Vega labours tooth and nail to make a Reprobate of him. One of his reasons is, because the Scripture makes no mention of his repentance, as of David's. But I hope, the book of Ecclesiastes he will allow to be Scripture. But shall we take all those for Reprobates, whose sin 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 only no mention of his repentance; but, as if his sin remained unpardoned, and he deceased in God's displeasure, he was not suffered to come into the land of Canaan for that very cause. Did not therefore Moses repent him 
Numb. 20. 12.  of his sin? or died he in God's displeasure? or must he not come into the Kingdom of Heaven, whereof Canaan was a type? But Vega prosecuting the matter very eagerly, allegeth also his proofs, not only out of Ecclesiasticus, to no purpose (but not a word of Ecclesiastes) but also out of St. Augustine & Cyprian; who indeed do speak somewhat difficultly and doubtfully of Solomon, as making his example a matter of terror, and so it is no doubt.  
But there are also other Fathers to counterbalance them, & for the Doctrine of final falling away from grace, we shall see their judgements at large. Yet at length, Vega himself is willing to condescend so far to indifferency herein, as he is content to wave the matter, so it be granted, that though Solomon did repent, whereof there are such pregnant proofs, yet at least his example of falling may confute (as he saith) jovinian, that denied the just could once fall away from the grace received.  
Another example he brings of judas, who (saith he) had 
Example of judas.  once grace, and fell away from it. For judas was in the state of grace, at what time he was chosen to be an Apostle; else he had not been admitted to that dignity. And that he both had, and lost this grace, Christ proveth; saying, Of those whom thou gavest me, have I lost none, but the son of perdition. So Vega. But tell me, Vega, what grace had judas, when he was chosen to be an Apostle? Had he the true grace of justification, whereby he was accepted with God? Where prove you this? You might remember your School distinction, which may well enough be admitted; to wit, of gratia gratis data, and gratia gratum faciens: the first, a grace freely given, to enable men to the work of the Ministry, and such like; whereof Christ speaketh, Freely you have received, freely give: but the other 
Matth. 10. ●.  is that grace, which makes a man accepted with God through Christ; whereof the Apostle speaketh, Ephes. 1. 6. wheres having spoken in the Verse before of Gods predestinating us unto the adoption of children by jesus Christ, according to the good pleasure of his will; he addeth, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved, etc. Now judas being made an Apostle, had the former grace given unto him, to enable him to preach, and do miracles, and to discharge the duty of an Apostle: but the other grace, to make him accepted in the Beloved, according to God's eternal purpose in predestination, whereof the Apostle there speaketh, we deny that ever judas had that grace. Yea, Vega himself confesseth, that judas was not of the number of the predestinate to life eternal, but that notwithstanding he had the grace of justification. Unless Vega equivocates in the word Grace, meaning only a certain favour of God towards judas in making choice of him to be an Apostle. If Vega mean so, we grant that it was a great favour indeed; but that judas was so in the grace and favour of God, as to be adopted for one of his Children, and so accepted in his beloved 
judas had not saving grace.  Son, we utterly deny; nor can Vega with all his Sophistry ever prove it. Christ saith indeed, Of them whom thou hast given me, I have lost none, but the son of perdition. Was judas then given to Christ by his Father, in such a special manner as the rest of the Apostles were, who were also holy and elect vessels of mercy? God's giving there unto Christ, is in a twofold respect to be considered: First, as all the Twelve were Apostles; so God gave them all to Christ, without difference, to serve him in the ministry of the Gospel. For the wickedest Apostle or Minister of the Gospel, hath as great power and authority given to him execute his function, as the holiest of all. The wicked Scribes and Pharisees must be heard with all attention and reverence, sitting in Moses Chair; that is, teaching Moses Doctrine. But secondly, the Twelve were given to Christ as men; and so they were given in a most different respect, and to a diverse end. Our Saviour saith, Have not I chosen you Twelve, and one of you is a Devil? judas was a Devil (that is, a devilish man, a Devil incarnate, as wd use to say of a most wicked man) when God gave him to Christ; and as a man, a wicked man, he was given 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 given to Christ, as men elect and predestinate in Christ to life eternal. So was not judas given to Christ, even the enemies being witnesses. St. Augustine hereupon saith, upon the words of Christ, john 6. Have not I chosen you Twelve, and 
Aug. quaest. super Genes. lib. 1. qu. 117. tom. 4.  one of you is a Devil? Vt non ad electionem etiam ipse pertinere videatur: That (saith he) judas might not seem to appertain to the election. Non enim facile, etc. For the name of Elect is not easily found in an evil man, unless when evil men are elected by evil men. Quod si putaverimus, etc. If we shall think 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 use even of the wicked. Illud, etc. Let us attend to that he saith, john 13. 18. I speak not of you all, I know whom I have chosen: Vbi declarat, etc. Where he declareth, that none but good men appertain to the election. Ac per hoc, etc. And hereby, that which is said, I have chosen you Twelve, is spoken by a Figure Synecdoche: 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 itself. So Augustine. And also upon the same words of john 6. in his exposition of the 55. Psalm. Nun vos, etc. Have not 
Aug. in Psal. 55.  I chosen you Twelve, and one of you is a Devil? Ergo & Diabolus electus est? Is even a Devil then elected? Aut si electus non est, etc. Or if he be not elected, how did he elect Twelve, and not rather Eleven? Electus & ille est, sed ad aliud. Electi undecim ad opus probationis, electus unus ad opus tentationis: judas was also elected, but to a diverse purpose. The eleven were elected to the work of approbation, that one was elected to the work of temptation. So Augustine. So that as the election of the Twelve, was for diverse ends; of the Eleven to their salvation, and of judas, to become an instrument of Christ's death, to his damnation: So Gods giving of the Twelve to Christ, was for different purposes; for though all of them were chosen to be Apostles, yet Eleven of them were also chosen to be vessels of grace, not only to convey it to others, but to conserve it in themselves: but judas, a Devil, a son of perdition, was chosen not only to be an Apostle, but the betrayer of Christ; God well using an evil instrument, as Augustine saith. In the mean time, let it not seem strange, that the Pontificians so highly dignify judas, as to give him once a place in the state of grace: for as St. Augustine reporteth, the 
Aug. de haeresibus ad Quod-vult-deum. lib. 6. 18. Cainites.  Devil wanted not a sort and sect of Heretics, called Cainites (because they worshipped Cain, who murdered his brother) who also held judas in very high esteem, as some certain divine creature, even for betraying of Christ, because (say they) he knew it was a work, that would prove profitable to the world. But seeing Vega, with his Pontificians, will needs make judas an example of a man, once in the state of saving grace, let them take him as Christ calls him, a Devil; such was elect judas: and so we shall not envy, but pity the case of these men, that confess themselves to be in no better state of grace, than judas once was.  
But Vega, in behalf of the Council of Trent, prosecutes his arguments, to prove the uncertainty of predestination and perseverance, in five whole Chapters together, from the third to the seventh; showing himself a true Pontifician, in doubling and juggling 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. Only I will name the head of them, that the Reader may thereby estimate the whole body. As, That some predestinate have sometimes been out of the state of grace; as namely, before their effectual calling: and some after their effectual calling, as falling from grace by every mortal sin, as the Pontificians teach. And as they may fall from grace, so the wicked (he must needs mean the reprobate, as opposite to the elect; for else, all men by nature are wicked, and there is no difference, as the Apostle 
Rom. 3. 22. 23.  speaketh) the wicked (saith Vega) may be received into grace, as the predestinate may fall from grace. And so we yield unto him, that the wicked; that is, the reprobate, may be as well received into grace, as the predestinate and elect may fall from grace totally or finally. But we still affirm, and shall by and by confirm it, that the elect of God cannot fall totally and finally from grace: and no more can the reprobate be ever received into grace.  
But Vega's seventh Chapter seems to be full of moment, the title whereof is, De consensu Doctorum, & Ecclesia totius in jovinianum & Vicle●um: Of the consent of Doctors, and of the whole Church against jovinian and Wiclefe. Note here a point of Pontifician bravery, and serpentine subtlety 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 novelty, and an opinion of fingularity, he fastens it upon jovinian and Wiclefe, as the prime authors of it. Now because the Chapter is long, and full of allegations, as his manner is in his serpentlike gate; let it suffice us to take the contents of the whole in a few words. And because we will not be our own carvers, we will take Vega's own words, in the beginning of the Chapter: Praedestinatos & iustificatos posse cadere à Dei gratia, & necessariam esse omnibus perseverantiam usque ad mortem, ut perveniatur ad palmam, satis potest ex praedictis constare: sed ut constet consensisse semper huic veritati Ecclesiam, quod nos ubique ostensuros esse sumus polliciti, adiungam iis, quae iam citavimus, aliquot alia testimonia Doctorum, quae hanc veritatem luculenter nos docent: that is, That the predestinate and justified may fall from the grace of God, and that perseverance unto death is necessary for all, that they may come to the Crown, it may sufficiently appear by that we have said before: but that it may appear, that which we have every where 
* We are too well acquainted with your Pontifician promises.  promised to show, that the Church hath always consented to this truth, I will add to those already cited, some other testimonies of Doctors, which do clearly teach us this truth. These words are the ground of the whole Chapter; wherein observe, that the main thing Vega shoots at in this Chapter, is to prove, that therefore the predestinate, and those that be justified may fall away from grace, because (forsooth) perseverance in grace unto the end is necessary for all. Now though this ground be most false and absurd, yet his whole Chapter tendeth to prove, that because upon the necessity of perseverance, the Doctors of the Church use many exhortations to men to persevere, whose testimonies to this purpose Vega heapeth up in great number: therefore the Doctors of the Church do all consent, that a man that is predestinate to life, may fall away from grace. It is Vega's own collection: for else, saith he, why do these Doctors use so many exhortations to men, to strive to continue in the faith, not to be secure until the end? for this is the sum of all his testimonies that he allegeth. In the prosecution of all which, I cannot better compare Vega, one of Trents chief Questers, than to a Spaniel, which taking his scope in a large field, traversing up and down, in and out to find game, puts up many a Fowl, but still the more he prosecutes them, the faster and farther they fly from him. So dealeth Vega. He takes the whole Church, a large field to quest in, he startles many a Doctor and Father, foolishly thinking in his own scent, to make them his own; but in the upshot, they fly the farther from him. As here. The Fathers exhort men to constancy, and perseverance in the grace of God, not to be negligent and careless, not to be carnally secure, but so to run, as they may obtain. True; and such exhortations are most godly and necessary: for they are special means and motives to stir us up to attain that end of our faith, the salvation of our souls, to which we were predestinate, and preordained of God. For as God hath appointed us to the end, so he hath appointed us also to the means, as Ephes. 2. 10. For we are his workmanship, created in Christ jesus unto good works, which God hath before ordained, that we should walk in them. Exhortations therefore, and pious admonitions are very necessary, as special means to draw us on along to our wished end, as a stiff gale of wind, filling the sails of our devoutest affections, until we arrive at our appointed port. And whereas Vega would perversely conclude hence, that because we must take heed lest we fall, as the Council of Trent allegeth out of the Apostle, therefore the predestinate to life may and do fall away: hence rather we may conclude the contrary, that seeing God hath predestinated us to the end, which is our full and final salvation, and hath chalked us out the way and means, by which we come to reach and attain to this end, as to walk carefully and heedfully, fearing to displease God, solicitous to serve God; to take heed of carnal security, and all false and groundless confidence: therefore continuing on in this path, observing these means, tending unto the end, we do hence gather to ourselves stronger assurance every day, that we shall at length, most certainly attain to the end of our most Christian race, and so obtain the Crown of life. For as St. Peter, exhorting the faithful to diligence and perseverance 
●. Pet. 2.  in holy duties, as means leading to the end: saith, If ye do these things, ye shall never fall: for by this means an entrance is made unto you abundantly into the everlasting Kingdom of our Lord and Saviour jesus Christ. What? Did St. Peter mean, that the faithful should be doubtful, or uncertain of their salvation? or were they so much nearer to falling away from grace, because he warns them so much to be careful to keep their way, and to continue in the means? No; the contrary: for by this means, an entrance was administered abundantly into the Kingdom of God's glory. And this is the unanimous scope of all the testimonies of those Doctors and Fathers of the Church, which Vega so multiplieth, going about to corrupt so many witnesses, to give in evidence for the instability and slipperiness of his Pontifician grace.  
Now for his eight Chapter, which he spends about answering some places in St. john's Epistle, seeming, as he saith, to make for the Heretics, as jovinian, etc. we will speak of it in a fitter place by and by, when we come to confirm the Catholic truth; and in the mean time leave Vega dazzling his own eyes, by his overdaring of the glorious Sun, and scorching his own wings, in fluttering about the bright flame of God's Word, which for all his huffing at it, he shall never be able to put out. But he goes on, to prove that no man can know his own predestination and perseverance, but by divine revelation. In his 10. Chapter, he brings Salomon's saying, and such like, Blessed is the man that feareth always; as 
Pro. 28. 14.  though the fear of God were an enemy to Christian assurance in this kind: sith it confirms it much more; the holy fear of God being a certain fruit and effect of predestination, leading to perseverance, as both we have, and shall further make good. He allegeth also against the certainty of perseverance, that of Solomon, Pro. 27. 1. Boast not thyself of to morrow: for thou knowest not what a day may bring forth. Here the Pontifician still is like himself, bewraying his malice against the truth, as if certainty of grace were a boasting. Nothing less. For while we entertain certainty, we exclude, and utterly 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 vain than boasting, nothing more uncertain than presumption: beside, Solomon there speaks of to morrow, as our Saviour, Matth. 6. 34. and as St. james, Chapt. 4. Vers. 13. 14. that men should not be either over anxious, and solicitous, or over presumptuous of to morrow, about their worldly affairs; Whereas thou knowest not, saith james, 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 us contingent, a man can have no certainty. But salvation stands not upon any tickle terms of contingency, as we shall see anon. And whereas Vega allegeth Bernard, as denying the certainty of election and predestination, because, saith Bernard, the Scripture is against 
Bern. in Septuages. serm. 1. Eccles. 9 1.  it, which saith, Man knoweth neither love nor hatred, by all that is before them: although we be not absolutely bound to believe any man's authority in alleging the Scriptures, when it is plain he mis-understandeth, or at least mis-applyeth the place, as Bernard, under correction, doth here; sith it is plain and evident (as we showed before) that the Preacher speaketh of these outward things, as prosperity and adversity, which are no certain marks of God's favour 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 even Bernard himself in this point. For if the certainty of salvation rested upon man's testimony, we might as soon rely upon Bernard's authority, as another. But where Bernard speaks properly and judiciously in applying the Scriptures, none is more clear than he in this matter: So that in the very same Sermon, out of which Vega picks so much matter, as he thinks makes for him, Bernard doth confute Vega's misconceit of his meaning, confirming that truth, which we anouch. For where Vega leaves off, Bernard goes on, and saith: Propter hoc data sunt signa quaedam, & indicia manifesta salutis, ut indubitabile sit, eum esse de numero Electorum, in quo ea signa permanscrint. Propter hoc (inquam) quos praescivit Deus, & praedestinavit conformes fieri imaginis Filij fui, ut quibus certitudinem negat causa sollicitudinis, vel fiduciam praestet gratia consolationis: For this cause (saith he) there are certain signs, and manifest tokens of salvation given, that it might be indubitable, (out of all doubt) that he is of the number of the Elect, in whom these signs do abide. For this cause (I say) whom God foreknew, he also predestinated to be made conformable unto the image of his Son; that to whom the cause of solicitude or fearfulness doth deny certainty, the grace of consolation might give even a confident assurance. So Bernard. Whence we see, that whereas immediately before he had said, that which Vega allegeth for his own purpose (alleging authorities of Fathers, as Satan did the Scriptures, by piecemeal) Generationem istam quis enarrabit, etc. Who shall declare that Generation; to wit, of God's Children, whereby they are both begotten and preserved in grace, that they cannot fall away, as Bernard there excellently showeth? Quis potest dicere, Ego de electis sum, etc. Who can say, I am one of the elect, I am one of the predestinate to life, I am of the number of Sons? Quis haec, inquam, etc. Who, I say, can say these things; the Scriptures gainsaying: Nescit homo, etc. Man knoweth not whether he be worthy of love or hatred. Whereupon he adds, Certitudinem utique non habemus; sed spei fiducia consolatur nos, ne dubitationis huius anxietate penitus cruciemur: We have not certainty; but God doth comfort us with a confidence of hope, lest we should be altogether tormented with anxiety of doubting. Thus far Vega allegeth out of Bernard. But note here, Bernard speaks not of uncertainty in regard of faith; but in regard of humane frailty, which he calls the cause of solicitude or fearfulness: and so he concludes, not leaving God's Children in a miserable uncertainty, sith they have many infallible and manifest signs and tokens of their salvation, that they are, without all doubt, in the number of Gods elect; having the grace of consolation to make them confident, that they are predestinate to be made conformable to the Image of the Son of God, although they want not in the mean time, the clogs of carnal infirmities, that do often impeach and check their Cheery and Christian confidence, while the beams of faith are overclouded with the vanishing vapours of fleshly fear, until the storm of the afflicted and conflicting conscience be over, and the cloud wasted by the prepotent sunbeams of grace, which will not long be eclipsed, or suspended from shining upon the faithful soul. But of Bernard's authority for the point of certainty more clearly anon, where his eyes are not dazzled or deceived by a false light, at least, by a misapprehension and mis-application of the true light.  
Now to conclude Vega's arguments, from the 11. Chapter, to the end of his 12. Book, he yieldeth thus far, That a man may come by some signs to have some probable conjecture and opinion of his predestination, and perseverance in grace. The title of his 11. Chapter is in these words: Ex beatitudinibus Euangelicis, probabilis potest colligi nostrae & aliorum praedestinationis seu perseverantiae opinio: By the evangelical beatitudes, there may be gathered a probable opinion of our own and others predestination or perseverance. And those several beatitudes, he mustereth up in so many Chapters to the end of the Book; as Humility, Meekness, Mourning, Hunger and Thirst after righteousness, etc. as they are laid down, Matth. 5. in all which Chapters Vega doth but fight with his own shadow: where we leave him, and come to the Catholic truth.   

CHAP. XVII. Of the certainty of Catholic and true justifying Faith, in regard of the certainty of predestination unto grace, and perseverance therein unto glory.  
BEing now, by God's grace, to speak of the certainty of saving Faith, in regard of predestination and perseverance; that we may not seem to build, without laying first a foundation; it is requisite, first of all, to lay down the true state of the Doctrine of predestination, as we find it revealed in the Scriptures. And so much the rather, because the Pontificians have so miserably mangled it, seeking by their cunning undermine to blow up (wherein they are very expert pioneers) and so to throw down the most goodly frame of Christian Faith, like those their typical Babylonian Edomites, who said of jerusalem (the type of God's Church and Chosen) Raze it, Raze it, even to the foundation thereof. For the 
Psal. 137.  Church of Christ, consisting of all the Elect, is mainly founded upon the eternal decree of God's predestination.  
So that in this case, we are not to forbear to speak the truth, because carnal minded men have from time to time carped and cavelled at this Doctrine, as we read in the Council of Trent: For as St. Augustine saith, Num propter 
Aug. de bono persever. lib. 2. cap. 16.  malos vel frigidos, huius sententiae (nempe praedestinationis) veritas deserenda, aut ex Euangelio delenda putabitur? Dicatur verum, maximè, ubi aliqua quaestio, ut dicatur, imp●llit, & capiant, qui possunt: ne forte cum tacetur, propter eos, qui capere non possunt, non solum veritate fraudentur, verum etiam falsitate capiantur, qui verum capere, quo capiatur falsitas, possunt: that is, Is the truth of this Doctrine (to wit, of predestination) to be forsaken, or shall it be thought worthy to be canceled out of the Gospel, because of those that are wicked and cold? Let the truth be spoken, especially, where any question doth enforce it to be spoken, that they may receive it, who are capable of it: lest haply, when it is concealed, in regard of those that are not able to receive it, they who are capable of the truth, whereby falsehood may be detected, be not only defrauded of the truth, but may be taken with falsehood. And a little after: Nun potius est dicendum verum, ut qui potest capere, capiat, quam tacendum, ut non solum id ambo non capiant, verum etiam qui est intelligentior, ipse sit peior? Instat inimicus gratiae, atque urget modis omnibus, ut credatur secundum merita nostra dari; ac sic gratia iam non sit gratia. Et nos nolumus dicere, quod teste Scriptura possumus dicere: timemus enim videlicet, ne loquentibus nobis offendatur, qui veritatem non potest capere; & non timemus, ne tacentibus nobis, qui veritatem potest capere, falsitate capiatur. Aut enim sic praedestinatio praedicanda est, quemadmodum eam sancta Scriptura evidenter loquitur, ut in praedestinatis, sine poenitentia sint dona & vocatio Dei: aut gratiam Dei secundum nostra dari merita consitendum, quod sapiunt Pelagiani: that is, Is not the truth rather to be spoken, that he which can receive it, may receive it, than to be concealed, that not only neither can receive it, but also he that is more intelligent, may be made worse? The enemy of grace is instant, and urgeth by all means, that it might be believed, it is given unto us according to our merits; and so grace should now be no more grace. And yet we will not speak, that which by the testimony of the Scripture we may speak: for we fear, forsooth, lest if we speak, he be, offended that cannot receive the truth: and we do not fear, lest while we are silent, he which is able to receive the truth, may be deceived by error. For either is predestination so to be preached, as the holy Scripture doth evidently declare it, that in those that be predestinate, the gifts and calling of God may be without repentance: or else we must confess, that the grace of God is given according to our merits, which is the opinion of the Pelagians. And again in the same book, Chapt. 21. Nimiae contentionis est praedestinationi contradicere, vel de praedestinatione dubitare: It is too much perversuesse to contradict predestination, or to call it into question. Yet Saint Augustine denies not, but that wisdom and discretion is to be used in the preaching of it. For (saith he) it is not so be preached to the ignorant multitude, as that the preaching of it may seem worthy of reproof. For dolosi, vel imperiti medici est, etiam utile medicamentum sic allegare, ut aut non prosit, aut obsit: It is the property of a deceitful, or an unskilful Physician, so to apply even a wholesome plaster, as that either it do no good, or else hurt. Which was the provident wisdom of his sacred Majesty, our gracious Sovereign, in his late injunction to Ministers; not to debar them from the free and lawful, yea the most useful and comfortable preaching of that divine Doctrine of predestination, as occasion served: but rather to give direction, at least to younger Divines, lest through want of mature judgement in the manner of opening that mystery, and applying of it, they might haply put a stumbling block before the iniudicious and ignorant hearer. For otherwise his excellent Majesty doth himself bear royal record to this divine Doctrine, in his learned Paraphrase of the Revelation, the 20. Chapter, in the latter end, in these words, The book of life was opened, to the effect that all those, whose names were written in it: to wit, predestinated and elected for salvation, before all beginnings; might there be selected for eternal glory.  
Now have not we in these times the same just cause of speaking this truth, in regard of those Pelagianizing enemies of the grace of God, the Pontificians and their complices, as Augustine had against the Pelagians? both of them contending to overthrow the truth of predestination, being the ground of the free grace of God in saving mankind, and to establish man's merits and righteousness, as the motive cause of the grace of God. Therefore in this so important a cause, having to deal with so many importunate adversaries of this fundamental truth, we must not be meale-mouthed, lest we come to verify that of ourselves, which Gregory once said of some: Nonnulli, dum veritatis Discipuli esse humiliter negligunt, 
Greg. moral. 6.  Magistri errorum fiunt: Many, while out of a kind of humility, they neglect to be the Disciples of the truth, they become the Masters of errors. Come we then in the fear of God, to free ourselves of the envy of his great glory, in setting down this great mystery, wherein the glory of God's rich grace doth most clearly shine, and show itself.  
Predestination then is an unchangeable act of Gods good 
Predestination defined.  pleasure and will, whereby he hath from all eternity of his free grace, elected out of the corrupt mass of mankind, fallen in Adam, a certain number of men, whom he hath purposed effectually to bring to eternal salvation, by the only absolute means and merits of jesus Christ, and by other conditional and subordinate means appointed by him for the receiving and applying of Christ, and walking in him, even unto the end: leaving the rest of men in their original corruption, to their further and final condemnation. The Scripture makes good every part of this definition. First, for the subject of it, which is predestination, the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word is there often used, which signifieth a fore-determining, or appointing, or preordaining of a thing. But about the name, or the thing, there is no great question made. The very adversaries are forced to confess it, at least in part. Now for the Predicate of the definition, it is an act or decree, called sometimes in Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Council, as Ephes. 1. 11. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Purpose, as Rom. 8. 28. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 1. Pet. 1. 2. which is such a foreknowledge, as is not only a bare prescience, but a Praescitum, an established or decreed 
See Beza and Erasmus on Rom. 8. Quid sit Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  foreknowledge; as the Latins call a decree of the people Plebiscitum: and also the decree or judgement of a cause, Cognitio, or trial, or knowledge. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or praecognitio, or foreknowledge of God, is his witting and willing act or decree. The Apostle therefore in the forenamed place (Rom. 8.) doth join the purpose of God, and his foreknowledge together, as one and the same thing, vers. 28. 29. For we know that all things cooperate or work together for good to them that love God, being the called according to his purpose: and he adds, For whom he fore-knew, those he also predestinated to be conformed to the image of his Son. So that to predestinate to a conformity unto Christ, is an act of God's foreknowledge or fore-decree, conducing unto, or producing the end, to the which God decreed or purposed. Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foreknowledge, or fore-decree of God, is very emphatical and significant, containing in it, as we said before, not a bare prescience (much less that this foreknowledge in God, was led or moved by the event of those things, which he saw would come to pass in the creature, according to which event he should predestinate men to salvation or damnation, because he foresaw they would be such & such, as the Pontificians, & whosoever symbolise with them in this matter, possessed or tainted with the spirit of the Pelagians: of which Augustine speaketh) but this foreknowledge in God here, having special and sole reference to the Elect in Christ, it importeth a knowledge not of apprehension only, but of love and approbation, as God is 
john 1. 48. When thou wast under the figtree, I knew the●.  said to know his own, 2. Tim. 2. 19 but not to know the rest, as Matth. 7 23. and God thus foreknowing of his, doth with all predestinate them to salvation. Hence it is, that the Scripture never speaketh of this foreknowledge in God respectively, as it appertaineth to this his eternal purpose towards mankind, but it is always applied to the Elect only. As Rom. 11. 2. God hath not cast away his people, whom he fore-knew. So 1. Pet. 1. 2. Elect, according to the foreknowledge of God the Father. And Rom. 8. 29. Whom he fore-knew, them also he did predestinate, etc. Yea and Christ also, that elect one of God (Esa. 42.) in whom we are elect, is said to be foreknown of God; that is, fore-ordained, as 1. Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fore-known or fore-ordained of God. So Acts 2. 23. Christ was delivered by the determinate Council, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and foreknowledge of God: which foreknowledge, or fore-appointment of God, is so proper to God's Elect, as no where in all the Scriptures, is it to be found applied to the Reprobate. It is no where said in the Scripture, that God did reprobate those, whom he fore-knew. But on the contrary, Gregory saith, 
Greg. moral. lib. 2. cap. 4.  Nescire Dei, reprobare est: Gods not knowing, is to reprobate. As he applieth that place, Luke 13. 27. Depart from me, I know you not, etc. So that God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or foreknowledge, is the ground of his predestination, respectively to the Elect, whom he did so foreknow, as he did love, approve, and like, and so predestinate, or foreordain to life.  
But some Pontifician spirit may object: God's prescience or foreknowledge, though it be understood for a knowledge of approbation, yet this approbation was in respect of his prescience of apprehension, foreseeing that such and such men, would be such and such in their willingness to receive grace offered; and thereupon to his foreknowledge of apprehension, he joineth the foreknowledge of approbation. This objection plainly argueth, that the spirit of those ancient Heretics, the Pelagians, is risen again, and hath possessed the minds of all such obiectors. To which I shall need to shape no other answer, but only to use the same, which Augustine made to the Pelagians, to the very same purpose. Praesci●bat (ait Pelagianus) qui futuri essent sancti & immaculati, 
Aug. de praedest. Sunct. l. 1. c. 18. Sic Arminiani, novi nostri Pelagiani. Nun ergo certo futurum, quod praesciebat Deus? Tum quorsum quaeso universalis gratia? Satis est, si gratia iis tantum offeratur, quos Deus praescivit accepturos, caeteris non item. Sed contra universalem gratiam, scitè Chrysost. in Rom. 8. hom. 15. in haec verba, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc.  per liberae voluntatis arbitrium, & ideo eos ante mundi constitutionem in ipsa sua praescientia, qua tales futuros esse praescivit, elegit. Cum dicat Apostolus, Elegit nos in ipso ante mundi constitutionem, ut essemus sancti & immaculati. Non ergo quia futuri eramus, sed ut essemus. Nempe certum est, nempe manifestum est; ideo quip tales eramus futuri, quia elegit ipse, praedestinans, ut tales per gratiam eius essemus: The Pelagian saith, God fore-knew such as would be holy and immaculate, by the freedom of their will, and therefore he chose them before the foundation of the world in his very prescience, whereby he fore-knew they would become such. Whereas the Apostle saith, He chose us in him, before the foundation of the world, that we should be holy, and without spot. Not therefore, because we would become such, but that we should be such. This is certain, this is manifest; that therefore we would become such, because he did choose us, predestinating us, that we should become such by his grace. We need not to add any other testimonies of the Scriptures; the whole current of them runneth all along with us in this point, carrying us to the full Ocean of this grace of God, as will further appear throughout this whole definition. True it is, that St. Augustine himself was once of that opinion with the Pelagians, Pontificians, and our new Pelagians, concerning God's prescience; as understanding it to be nothing else, but a prevision of future things and events, and thereupon to have grounded his decree. Which opinion Augustine ingenuously retracteth and recanteth in his first book of his Retractations, and the 23. Chapter.  
Secondly, as predestination is an act, or decree, so it is an immutable and unchangeable act. With God is no variableness, nor shadow of change, james 1. 17. And Rom. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the free gifts and calling of God are without repentance. If the Stoics did attribute such a perfection to a wise man, as that he should not be subject to repentance: then those men are stocks, and 
Sapientem nullius rei poenitere. Cic.  unwise men, yea wicked and intolerably presumptuous, that dare impute a mutability to God's decrees, as depending upon the uncertain events of man's fickle will. No, saith the Apostle, The foundation of God stands sure, and hath this seal, 
2. Tim. 2. 19  The Lord knoweth who are his. What stands surer than a foundation? and what foundation so sure, as God's foundation? Yea, it is a sealed foundation, never to be canceled or abrogated: Infinitely more sure, than the decree of Darius concerning Daniel, which like the Law of the Medes & Persians, altereth 
Dan. 6. 8.  not. For even God's decree towards his servant Daniel, did frustrate the end and purpose of that wicked decree, as it was intended by the Persian Councillors. Quis tollit praedestinationem 
Aug. in Psal. 32. Consilium Domini manet in ae●ernum, etc.  Dei? Ante mundi constitutionem vidit nos, fecit nos, emendavit nos, misit ad nos, redemit nos: hoc eius consilium manet in aeternum, haec eius cogitatio manet in saecula saeculorum: Who taketh away the predestination of God? Before the foundation of the world he saw us, he made us, he mended us, he sent unto us, he redeemed us: this counsel of his remaineth for ever, this thought of his heart is permanent unto all ages. And Anselm in Rom. 8. Praeposuit Deus Electos ad vitam venire, cuius propositum mutari non potest: secundum hoc propositum, non secundum suum meritum, vocati sunt à Deo, ut sancti sint: God purposed to bring the Elect to life, whose purpose cannot be changed: according to this purpose, not according to their merit, are they called of God to be holy. Neither doth the immutability of God's decree stand upon his bare prescience, as if it were no otherwise immutable, but as God did foresee the events of things would be so and so, in which respect only his decrees should be said to be mutable, that the adversaries of the truth might seem to confess a kind of immutability in God, but framed according to their mutable fancies: but this decree of God hath its foundation in the immutable will of God. And therefore it followeth in the definition, That predestination is an immutable act of Gods good pleasure and will. This part of the definition is proved abundantly by the Apostle, Ephes. 1. 5. Having predestinated us unto the adoption. of Children by Christ to himself, according to the good pleasure of his will. And vers. 9 Having made known unto us the mystery of his will, according to his good pleasure, which he had purposed in himself. And vers. 11. In whom also we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the counsel of his own will. Whereupon Augustine having to this very purpose recited the same Scripture 
Aug. de praedest. Sanctor. l. 1. c. 18  at large, saith, Quis haec audiat diligenter, & intelligenter, & audeat de hac, quam defendimus, tam clara veritate dubitare? Who can hear these things diligently, and intelligently, and dare doubt of this so clear a truth, which we defend? Now Gods will is the prime, absolute, and independent cause of his decree and act of predestinating us to salvation. Yea, voluntas 
Aug. Sent. 58.  Dei (saith Augustine) est prima & summa causa omnium corporalium, spiritual●umque motionum. Nihil enim fit visibiliter▪ & sensibiliter, quod non de invisibili & intelligibili summi Imperatoris Aula, aut iubeatur, aut permittatur, secundum ineffabilem iustitiam praemiorum, atque poenarum, gratiarum & retributionum, in ista totius creaturae amplissima quadam, universaque republica: The will of God is the prime and supreme cause of all both corporal and spiritual motions. For nothing is done visibly and sensibly, which is not from the invisible and intelligible Court of the supreme Emperor, either commanded or permitted, according to the unutterable justice of rewards and punishments, of favours and retributions, in this kind of spacious and universal republic of the whole creature. And Ludovicus Viues noteth upon St. Augustine's words, Qui voluntatem 
Aug. de civet. Dei, l. 9 c. 23. Voluntas Dei certissima, quam potentissima est.  Dei spectant, certissimam originem, è qua universa profiscuntur, spectant. Idque quoniam aliud non sit in mando, quam quodea vult: They which look upon God's will, do look upon a most certain cause or fountain, from whence all things do flow. And that, because there is no other thing in the world, than what his will willeth. This is according to that of the Apostle, saying, That God worketh all things after the counsel of his own will. The will of God than is the prime & supreme cause of all▪ And this will is in himself, and of▪ himself alone; it depends nor upon any thing out of himself, as upon the creature, or the actions of men foreseen, but it is in himself, 
Voluntas Dei intra se est, non extra se. Ephes. 1. 9  and not without himself, as Ephes. 1. 9 Having made known unto us the mystery of his will, according to his good pleasure, which he had purposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in himself. Now this absolute independent will of God, is, as we see, set out by sundry attributes: as, The Purpose of his will, the Counsel of his will, the good Pleasure of his will, vers. 5. 9 11. By the Purpose of 
Vers. 11.  his will, is set out God's immutable determination: by the Counsel of his will, God's unsearchable wisdom: and by the good Pleasure of his will, his unspeakable goodness, mercy, and free grace in the work of ordaining man unto salvation. So that the Counsel, and Purpose, and good Pleasure of God's will in appointing us unto salvation, was not suggested into the mind and disposition of God, by the means of any either faith or works in us, which God foresaw we would have: but our faith and other good fruits of it are therefore in us, because God according to the Counsel, Purpose, and good Pleasure of his own will, did appoint us unto salvation. As Augustine saith excellently to this purpose: Fiunt electi, 
Aug. de praedest. Sanct. l. 1. c. 17.  non qui eliguntur, quia crediderunt, sed qui eliguntur, ut credant. Hanc enim vocationem & Dominus ipse satis aperit, ubi dicit, Non vos me elegistis, sed ego elegi vos. Nam si propterea electi erant, quoniam crediderant, ipsi eum prius utique elegerant credendo in eum, ut eligimererentur. Aufert autem hoc omnino, qui dicit, Non vos me elegistis, sed ego vos elegi. Et ipsi quidem procul dubio elegerunt eum, quando crediderunt in eum: unde, non ob aliud dicit, Non vos me elegistis, sed ego vos elegi; nisi quia non elegerunt eum, ut eligeret eos, sed ut eligerent eum, elegit eos: quia misericordia eius praevenit eos, secundum gratiam, non secundum debitum. Elegit ergo eos de mundo, cum hic ageret in carne; sed iam electos in seipso, ante mundi constitutionem. Haec est immobilis veritas praedestinationis & gratiae: They are elect, not who are elected, because they believed, but who are elected, that they might believe. For this calling the Lord himself also doth sufficiently declare, where he saith, You have not chosen me, but I have 
john 15.  chosen you. For if they had been therefore elected, because they had believed, than they had chosen him first, by believing in him, that they might merit to be chosen: but he doth altogether take away this, who saith, You have not chosen me, but I have chosen you. And indeed they certainly choose him, when they believe in him: whereupon, for no other cause he saith, You have not chosen me, but I have chosen you: but because they chose not him, that he might choose them, but that they might choose him, he chose them: because his mercy prevented them, according to grace, not according to debt. Therefore he chose them out of the world, when he lived here in the flesh: but being already chosen in himself before the foundation of the world. This is that unmoveable verity of predestination and grace. And a little after, Elegit ergo Deus fideles, sed, ut sint, non quia iam erant: God 
Aug. ibid.  therefore elected the faithful, but, that they might be faithful, not because they were already faithful. And alleging that of St. james (james 2.) Hath not God chosen the poor in this world, that they might be ri●h in faith, and heirs of the Kingdom, which he hath promised to them that love him? He thereupon concludes: Eligendo ergo facit divites in fide, sicut haeredes regni: Therefore by electing them he maketh them rich in faith, as also heirs of the Kingdom. And before in the 10. Chapter, Ad hanc vocationem (electionis & propositi Dei) qui pertinent, ●mnes sunt docibiles Dei, nec potest eorum quisquam dicere, credidi ut sic vocarer: praevenit eum quippe misericordia Dei, quia sic vocatus est, ut crederet: Whosoever do appertain to this vocation (namely of God's election and purpose) they are all taught of God; nor can any of them say, I believed▪ that therefore I should be so called▪ sith the mercy of God prevented him, because he is so called, that he might believe. And lib. de Patientia. Christus non iustos, sed iustificandos elegit: Christ did not choose those that were already just, but those who were to be justified. Thus we see this holy man, following the word of Christ, concludes the Purpose, Counsel, and good Pleasure of God's will, to be the prime, original, absolute, independent cause of man's salvation. As he saith elsewhere: Praedestinatio est praepaeratio graciae, gratia autem est ipsa donatio, s●u praedestinationis effectus: Predestination is the preparation of grace, and grace is the gift itself, or the effect of predestination. 
Aug. Enchirid. cap. 94. 95. 99 tom. 3.  And in his Enchiridion: Vnum ex paruulis eligendi, alterum rélinquendt causauna erat, Dei voluntas: cuius enim vult, miseretur Deus, & quem vult, obdurate. Miseretur scilicet magna bonitate, obdurate nulla iniquitate, ut nec liberatus de suis meritis glorietur, nec damnatus, nisi de suis meritis conqueratur. Sola enim gratia redemptos discerit à perditis, quos in unam perditionis concrever at massam ab origine ducta causa communis. Et, nisi per indebitam misericordiam nemo liberatur; & nisi per debitum iudicium nemo damnatur: There was one and the same cause of 
Rom. 9  electing the one, and leaving the other of the children (to wit, jacob and Esau) even the will of God: for God hath mercy upon whom he will, and whom he will, he hardeneth. He showeth mercy out of his great bounty, he hardeneth without any injustice, that neither he that is freed, might glory of his own merits, nor he that is condemned, might complain but of his own demerits. For it is only grace which separateth the redeemed from the condemned, whom the common cause, derived from the original, had confounded altogether in one mass of perdition. And, but by undue and undeserved mercy, none is delivered; and but by due and deserved judgement, none is condemned. Thus this holy man. So that whatsoever exceptions or objections, cavils or calumnies, either the malicious or ignorant enemies of this truth take up against it, as blaming God for an accepter of persons, in preferring one wicked man before another, being all naught, without exception or difference, in Adam's corrupt loins; they do but shoot their arrows against the Sun: or as that famous Naturalist Aristotle, who would desperately drown himself in that Septemfluous Sea of Euripus, for spite that he could not find out a reason for the ebbing and flowing of it. Or it is, as the Apostle useth a familiar comparison, as if the Pot should expostulate with the Potter, and demand a reason why he made it such and such. The reason of Gods will is a mystery, as the Apostle showeth; the effects whereof are made known unto us, but the prime 
Ephes. 1. 9  cause locked up in Gods own breast. To pry into this Arcanum, or secret, what is it, but with the Bethshemites to peep into God's Ark, and so to perish by a fearful plague? Can Emperors and Commanders in any Army have their wills presently obeyed, and put in execution, without demanding a reason of them? nay, can that great mystery of iniquity impose upon their disciples blind obedience unto their most damnable and diabolical designs, proceeding from that Dragons will, which animateth the Beast, a reason whereof to demand, were as dangerous to the party demanding as he by the execution of the command might prove dangerous to others: and cannot God have his will absolute and free to himself, though it be most just, wise, and perfectly good, but the vilest and basest of men dare affront it, and either call God to an account for a reason, why he so willeth, or else they must conclude, that their own wills, for the goodness of them, must be the reason and cause moving God so to will? Yet if they will needs have a reason of this supreme will of God, whereof we speak, let them know, God so willeth, because it is his good pleasure. If that will not satisfy thee, because I relate it, hear the Apostle. He having 
Rom. 9  said, He hath mercy on whom he will, and whom he will, he hardeneth: and thou replying, Why then doth God yet complain? for who hath resisted his will? But O man (saith he) who are thou that repliest against God? Whereupon St. Augustine saith: Talibus 
Aug. Epist. 105. ●ix to compres●ytero.  dicamus cum Apostolo (non enim melius illo invenire possumus, quid dicamus) O homo, tu quis es, qui respondeas Deo? Quaerimus namque meritum obdurationis, & inumimus. Merito namque peccati universa massa damnata est; nec obdurat Deus impertiendo malitiam, sed non impertiendo misericordiam. Quaerimus autem meritum misericordiae, & non invenimus, quia nullum est, ne gratia evacuetur, si non gratis donatur, sed meritis redditur: To such replyers let us say with the Apostle (for we cannot find what to say better) O man, who art thou, that repliest against God? for we inquire for the merit of obduration, and we find it. For by the merit of sin the whole mass is condemned; nor doth God harden by infusing of malice, but by not imparting of mercy. But we inquire for the merit of mercy, and we find it not; because it is not at all, lest grace be made void, if it be not given of gratuity, but rendered of duty. And to conclude this point with S. Augustine in a word, 
Aug. de bon● perseverant. cap. 12. come. 7.  Conficitur itaque gratiam Dei non secundum merita accipientium dari, sed secundum placitum voluntatis eius, in laudem & gloriam ipsius gratiae eius, ut qui gloriatur, null● modo in seipso, s●d in Domino glorietur: qui hominibus dat, quibus vult, quoniam misericors est; quod & si non det, iustus est: & non dat, quibus non vult, v● notas faciat divitias gloriae suae in vasa misericordiae. Dando enim quibusdam, quod non merentur, profectò gratuitam, & per hoc veram suam gratiam esse voluit. Non omnibus dando, quid omnes merentur, ostendit. Bonus in beneficio certorum, iustus in supplicio caeterorum: We conclude therefore, that the grace of God is given not according to the merits of the receivers, but according to the good pleasure of his will, unto the praise and glory of his grace, that he that glorieth, should by no means glory in himself, but in the Lord: which giveth to men, to whom he will, because he is merciful; which if he do not give, he is just: and he giveth not to whom he will not, that he may make known the riches of his glory, upon the vessels of mercy. For by giving to some that which they merit not, it is that he would have his grace to be free, and so to be grace indeed. And by not giving to all, he showeth what all do deserve. So he is good in pardoning some, just in punishing the rest. Like unto a creditor, who having sundry debtors, deeply and indifferently engaged unto him, it is in his free power and choice which of them he will freely acquit, and of which he will justly require his own.  
Now to shut up this point of the definition, which is that, whereon all the rest depends, we find in the Scriptures, that there is no one part of the gracious mystery of man's salvation, but it is expressly and particularly referred to the will and good pleasure of God, as the prime and supreme cause of all: That the Son of God, jesus Christ, came into the world, to 
1.  take our nature upon him, to be incarnate of the Virgin Mary, and to become our Mediator, and to accomplish the work of man's salvation, it is wholly and in every part ascribed to the will and good pleasure of God. How often doth Christ himself say in the Gospel, I came down from Heaven not to do mine own will, but the will of him that sent me? joh. 6. 38. It 
Col. 1. 19  pleased the Father, that in him should all fullness dwell, and (having made peace through the blood of his Cross) by him to reconcile all things unto himself, etc. His death and passion, were the fruits of Gods will and good pleasure, Esa. 53 10. It pleased the Lord to bruise him, he hath put him to grief; when thou shalt make his soul an offering for sin, etc. and the pleasure of the Lord shall prosper in his hand. His preaching here on the earth, and revealing the mystery of God unto Babes, was from his Father's good will: Even so Father, for so it seemed good in thy fight, Mat. 11. 26. I hope they will not deny or question any of this, as by pretending any merit in us, to precede or procure as a motive, from God, any part of this grace of Redemption. And yet I know not what they mean, when they ascribe to the Virgin Mary a merit at lest Ex congruo, why she should be the Mother of God.  
That we should be saved by such a means as the preaching 
2.  of the Gospel, which is Christ crucified (a means contemptible in the eyes of the world) it is Gods good pleasure. It pleased God by the foolishness of preaching, to sau● them that believe, 1. Cor. 1. 21. The whole administration of the Word of God, is according to his own will, Heb. 2. 4. Our regeneration, 
●ohn 1. 13  is not according to the will of the flesh, nor the will of man, but of God. And james 1. 18▪ Of his own will begat he us, by the Word of truth, that we should be a kind of first-fruits of his creatures. So also our salvation. 1. Thes. 4. 3. This is the will of God, even your sanctification. It is he that worketh in us both to will and to do, of his good pleasure, Phil. 2. 13. The perseverance of God's Saints and Elect in the state of grace, until they come to full glory, is the will of God. john 6. 39 This is 
And who hath ●●●sted his will?  the Father's will, which hath sent me, that of all, which he hath given me, I should lose nothing, but should raise it up again at the last day, And Mat. 18. 14. It is not your Father's will, that one of these little ones should perish. That we inheriteternall life, it is Gods good pleasure. Luke 12. 32. Fear not, little flock, for it is your Father's good pleasure to give you the Kingdom. So also, john 6. 40. It is the will of the Father to give us eternal life. The Scriptures abound in setting forth the glory of Gods will and good pleasure herein. Admirable is the wisdom and counsel of God, that he hath in the holy Scriptures so punctually and particularly pointed out unto us the pleasure of his will, taking place in every part and passage of the work of our Redemption, as altogether depending upon that prime, independent, eternal will, and good pleasure of God, in his free purpose and appointment of us unto eternal life. Let all adversaries here stop their mouths, and be covered with confusion of face, that go about to rob God of this his great glory, while they would have Gods electing of us, to depend upon the freewill and work of man, and Gods will and pleasure to be no more but a consequence of their wills; which qualities and actions in them, God foreseeing from all eternity (say they) did thereupon will, that such should be saved; according as he saw they would both receive grace offered, and retain the same unto the end. And this they will have to be the very substance, and whole contents of the Gospel. O for a Gag for this new Gospel! Nay, no Gospel, but it is the old spell of the Serpent; which subtle though it were, yet it is foolishness with God. Ye shall be as Gods, knowing good 
Genes. 3.  and evil. That is, as some learned Interpreters note upon it, the Serpent would persuade mankind (as indeed he did) that he should not need any further God's wisdom and counsel for direction; themselves should be thenceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, selfe-wise sufficient, yea even as Gods, knowing all things. And Solomon saith, He that is selfe-wise, is a fool, yea a fool of all fools. Well, yet this Doctrine of the Serpent did not directly (though by consequence it did) exalt man above God, but only seemed to place him in an equal rank with him. But this Doctrine, built upon that foundation of the Serpent, is now erected so high, as it surmounts the Throne of God. Now must God become inferior to his creature, his So●ereigne will must dance attendance at the door of man's will. Only they have left God his bare prescience, as if he were no better than a poor Prognosticator, or Fortune-teller. And yet if this hellish and blasphemous doctrine were to be found only amongst those ancient Heretics, the Pelagians, or among their successors, the Pontificians, it were but dignum patella operculum; no marvel, if they that are of their Father the Devil, do the works of their Father. The Lord Christ keep out, or whip out this dotage, yea this doctrine of Devils, out of his School. Let such unclean Birds never nestle or roost in Christian Nurseries. But pass we to the next point in the definition.  
From the perennious and pure fountain of Gods will and pleasure, do flow all the rivers of the waters of life towards the creature: as first in God's eternal electing out of the corrupt mass of mankind, a certain number of men. This election of God, is the prime and proper act of his good pleasure and will. As Ephes. 1. 4. 15. Verses. So Deut. 7. 6. 7. 8. Vers. where we have a type of his election in the children of Israel, flowing from the free love and favour of God. But this reflecteth upon that before, sufficiently confirming this▪ Again, this election is of a certain number of men. I say, of a certain number, not of all, as some absurdly affirm, which is against the nature of an election. For, Electio est aliquorum, non omnium: Election is of some, not of all; as the word itself also importeth, signifying to gather out from among others. Again, a certain number, and definite; not uncertain, and indefinite, as the Pontificians teach. The number of the Elect of God is a certain and fixed number: Hereupon Augustine saith; Qui praedestinati sunt in Regnum Dei, eorum ita certus 
Aug. de correp. & great. cap. 13.  est numerus, ut nec addatur eis quisquam, nec minuatur ex eyes: The number of them that are predestinate unto the Kingdom of God, is so certain, that neither any can be added unto them, nor diminished of them. This is according to the truth of God, 2. Tim. 2. 19 The foundation of God stands sure, having this seal, The Lord knoweth who are his. If the Lord know who are his, he knoweth how many are his; and if how many, there is a certain number of them, else the Lords knowledge were uncertain. Christ saith also, I know mine, and am known of mine: yea, he calleth his own sheep by name. Christ knoweth the certain number of sheep, that belong unto his fold. And their names are enrolled in Heaven. Heb. 12. 23. And Christ saith, few are chosen in comparison of the residue. And, Pauperis est numerare pecus: Christ the Shepherd can easily number his little flock. Yea, he that numbereth our hairs, doth he not number the persons of his elect? Therefore the servants of God are sealed in their foreheads, and the number of them is set down, of all the Tribes of Israel, Revel. 7. Indeed in the 9 Verse, a great multitude did john see, which no Man could number. But they are certain with God. So the number of Gods elect is certain, as certain to God, as the number of the Stars of 
Psal. 147. 4. 5.  Heaven, which God calleth all by their names. So great is the Lord, so great his power, and his understanding infinite.  
Object. But it may be objected, that election appertaineth to all indifferently, as being left to every one's choice. For the Scripture saith, that God would have all men to be saved, as 1. Tim. 2▪ 4▪ and Rome 11. 33. God hath shut up all in unbelief, 
Aug. de correp. & great. cap. 14.  that he might have mercy upon all. But these places prove not that God's election belongeth to all, for then the Scripture should be opposite to itself, which saith elsewhere, That few are chosen. But as St. Augustine well noteth, this All is simply meant of all the Elect. As he saith, Omnes homines vult saluos fieri, ut intelligantur omnes praedestinati, quia omne genus hominum in eyes est: sicut dictum est Pharisaeis, Decimatis omne olus (Luc. 11 42. ) ubi non intelligendum est, nisi omne quod habebant: that is, God would have all men to be saved, meaning all the predestinate, because in them is all sorts of men: as it was said to the Pharisees, Ye tithe all kind of herbs; where we are not to understand but all that they had. As also St. Ambrose saith, Quamuis magna pers hominum Saluantis 
Ambros. de vocat. Gent. lib. 1.  gratiam repellat, aut negligat, in electis tamen & prescitis, atque ab Omnium generalitate discretis, specialis quaedam censetur universitas. Pro parte mundi, totus mundus; & pro parte hominum, omnes homines nominantur: Although a great part of men reject, or neglect the grace of the Saviour, yet a certain special universality is accounted in those that are elect, and foreknown, and separated from the generality of All. For a part of the world, the whole world; and for a part of men, all men are named.  
Next, this certain number is elected out of the corrupt mass of mankind, all corrupt in Adam's loins, after his fall. Therefore, the elect are called vessels of mercy; and mercy implies misery. Hence the Apostle, very aptly compares the corrupt mass of mankind to a lump of Potter's clay; and clay is nothing but dirt. Also an example of God's election we have in jacob and Esau, in the same place, Rom. 9▪ which two, are set out as types of all mankind; jacob of the Elect, and Esau of the Reprobate. Now to what time or condition, had God's act or purpose of separating these two, one from the other, special reference? Namely, while they were yet unborn, and before they had done good or evil, that the purpose of God, according to election, might stand, not of works, but of him that calleth; it was said unto her, The elder shall serve the younger; jacob have I loved, but Esau have I hated. So that God did in his eternal purpose elect jacob, and reject Esau in their Mother's womb, before they had actually done good or evil; but not before they had both of them alike contracted the corruption of original sin in their Mother's womb. Hence it is, that presently after man's fall, Gen. 3. the Lord God first revealeth the mystery of his will, in his eternal purpose towards mankind, in putting an enmity between the Serpent's seed, and the Woman's seed, both Angels and Men. The Serpent's seed are the Reprobate, a generation of Vipers, of their Father the Devil: The Woman's seed there, are the Elect: first Christ, and in him all the Elect, who are blessed in him, and who, with Christ, are at continual enmity with the Serpent and his seed, Michael and his Angels, fight against the Dragon and his Angels, the bond-womans' son persecuting the free-woman's son in an allegory, Gal. 4. Thus God's election had a special reference to the corrupt mass, out of which he chose us to salvation. So Ezech. 16. Abraham, the Father of the faithful, for his nativity and birth, was an idolatrous Amorite. jerusalem, the type of God's Elect, was chosen in her blood, ver. 5. as the Lord saith, None eye pitied thee, but thou wast cast out in the open field, to the loathing of thy person, in the day that thou wast borne; and when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, Live: yea, I said unto thee, when thou wast in thy blood, Live.  
Now this election of God, in choosing out of the corrupt mass and lump of mankind, such as shall be saved, doth necessarily imply, that this election is of his free grace, as is expressed in the definition: which is a point worthy our special consideration, although indeed, this free grace of God, is the very lifeblood (as it were) which runneth through the whole body, and filleth every vein of the definition. It is called an election of grace, Rom. 11. 5. To this grace it is, that the Apostle (ravished with the admiration of God's incomprehensible love, & breaking forth into a grateful acclamation and benediction of God for it, as if now he had but newly come forth, or were still in his rapture in the third Heaven) referreth and ascribeth the whole work of our salvation, To the praise of the glory of his grace (saith he) wherein he hath made us accepted in the Beloved, Ephes. 1. 6. And in the seventh Verse, In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. And Chapt. 2. 4. etc. God who is rich in mercy, for his great love, wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved) and hath raised us up together, etc. That in the ages to come, he might show the exceeding riches of his grace, in his kindness towards us, through Christ jesus. What greater love, what greater grace, what richer mercy, than for God to cast his eye of favour upon us, even when we were dead in sins? As the Apostle saith also, Rom. 5. 8. God commendeth his love towards us, in that while we were yet sinners, when we were enemies, Christ died for us. And in the vulgar Latin, set forth by the Divines of Louvain, printed at Antwerp, 1584. in the fourth to the Romans, Verse 5. we find these words in the Text, Ei verò qui non operatur, credenti autem in eum, qui iustificat impium, reputatur fides eius ad iustitiam, secundum propositum gratiae Dei: Now to him that worketh not, but believeth in him, that justifieth the ungodly, his faith is reckoned for righteousness, 
* Secundum propositum gratiae Dei.  according to the purpose of the grace of God. Now these last words are not in our vulgar translations, nor in most Greek Copies; but the Louvain Doctors have noted in the margin, that they are found in some Manuscripts, and Greek Copies. And it were to be wished, that they had added no worse than this into that their translation; for it is but that, which is the general Doctrine of the Gospel of Christ. For the preaching of the Gospel, what is it, but a beam of this grace of God shining upon sinners? as Tit. 2. 11. The grace of God, that bringeth salvation, hath appeared unto all men. And the Gospel, is the Gospel of the grace of God, Act. 20. 24. And the Word of God, is the word of his grace, vers. 32. And Acts 14. 3. Yea, we find the very same words in the Apostle, 2. Tim. 1. 9 Who hath saved us, and called us with an holy calling, not according to our works, but (mark) according to his own purpose and grace, which was given us in Christ jesus, before the world began; but is now made manifest by the appearing of our Saviour jesus Christ, etc. So that the ground of our salvation by jesus Christ, is the mere grace of God; by this grace we are saved, by this grace we come to inherit eternal life: for eternal life is of the grace of God, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the free gift of his grace, And we are heirs of the grace of life, 1. Pet. 3. 7. The Apostle Paul was so in love with this grace, that all his Epistles are perfumed throughout, as it were with this precious ointment. He nameth it not so little as a hundreth times. The salutation of each Epistle hath grace in it: yea, the Apostle sets it as his mark at the end of every Epistle, and would have all his Epistles known by that mark to be his. As he saith, 2. Thes. 3. 17. 18. The salutation of Paul with mine own hand, which is the token in every Epistle, so I write, The grace of our Lord jesus Christ be with you all. So that besides other probable arguments, I finding this mark at the end of the Epistle to the Hebrews, I conclude it to be Paul's Epistle. No one Apostle ends his Epistle with the prayer and wishing of grace, but only Paul. Indeed▪ the Revelation endeth so: The grace of our Lord jesus Christ be with you all, Amen.  
Thus Gods gracious eternal purpose, in electing to salvation such, as in his special favour he was pleased to foreknow, being the prime and original cause, whereon depends the whole frame of our effectual salvation: it teacheth us a main difference between the first Covenant, and the second. The first Covenant was made with the first Adam in Paradise, which indeed did merely depend upon man's will, to keep it, or to break it. Do this, and thou shalt live. This was that first Covenant; which, Man failing to keep, & so forfeiting his estate, God now makes a second Covenant in the second Adam, which he will not (as he did in the first) hazard upon man's will or ability in the keeping of it; God's wisdom well weighing, that if Adam in his perfection so easily and quickly broke the first Covenant, though he had both will and power to keep it: how much more man now, corrupt and weak, would never be able to keep the second Covenant. And therefore to make sure work, God takes a contrary course in the second Covenant; which, that it may for ever stand firm and immutable, he hath established it upon the sure foundation of his own good pleasure and will, wherein is no shadow of change.  
Well, the conclusion is, God's free grace and favour is the ground of our election, it is the foundation, whereon depends our whole salvation; we are elected, we are saved, all by grace, according to his purpose and grace. This grace of God, the Pontifician Church cannot away withal, as being an enemy to all their Doctrine. And therefore the Council of Trent hath excluded, yea and condemned the grace of God, as the sole efficient cause of salvation: for Ses. 6. Can. 11. the words be, Si quis dixerit, etc. gratiam, qua iustificamur, esse tantum favorem Dei: anathema sit: that is, If any shall say, that the grace, whereby we are justified, is only the favour of God: let him be Anathema, or accursed. If Rome's Curse were of force, then woeful were the case of St. Paul, that doth so often & mightily magnify the grace of God in our justification; yea, the only grace and favour of God, excluding works, as not having the least share with God's grace therein. Nay, the whole Word of God, which is the Word of his grace, and the Gospel of his grace, must fall under Rome's Curse. Howsoever the equivocating Romanists would foist and shuffle in their works, by the name of grace: by which indeed they destroy and overthrow the grace of God.  
Object. But say some, It is sufficient that we grant, that God's grace doth manifest itself in providing for us, and offering unto us means, whereby we may be saved, without which means, because we cannot be saved, therefore we are said to be saved by the grace of God.  
Answ. Is that sufficient? O enemies of the grace of God, and of your own salvation! Will you so limit God's grace? Will ye so eclipse the glory of his grace, as to confine it within such narrow bounds? Indeed great, and infinitely great was God's love, in so loving the world, that he gave his only begotten Son, that all that believe in him, should not perish, but have life everlasting. But did his gift depend upon man's acceptance, that it might be effectual if man would, otherwise not? Then, as Esay saith, Who hath believed our report? Had not then this great love of God been utterly lost? Had not this gift been such, as no man would receive it? For what saith the Scripture? All have sinned, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, come 
Rom. 3. 23.  short of the glory of God. The natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perceiveth not, receiveth not this gift: it is far above out of his reach. He may say, Who shall fetch Christ from above, that I may have him within my reach? What reach? The Devil had him within his reach, when he carried him up to a high mountain. But thou wilt say, God reacheth out Christ unto thee in his Word. The Word is near thee; True. But where is thy hand to put forth to receive him? Thy hand must be a lively faith: for to believe in Christ, is to receive him as God's gift. But faith also is the special gift of God. Therefore, saith the Apostle, By grace are ye saved, through faith; and not of yourselves, it is the gift of God. Now herein doth the glory of God's grace shine forth, and gloriously display itself, that he hath not only in his rich mercy provided us the means of salvation, making tender of it unto us in his Word: but he effectually also giveth it unto us, giving us a mind and means to receive it. As St. john saith, He hath given us a 
1. joh. 5. 20▪ john 6▪ 44.  mind, to know him that is true. And Christ, No man can come unto me, except the Father, which hath sent me, draw him. And again, No man knoweth the Father, but the Son, and he to whom 
Matth. 11. 27.  the Son will reveal him. And (Matth. 16. 17.) Peter having confessed Christ to be the Son of the living God, Christ answered him, Blessed art thou Simon Bar-Iona: for flesh and blood hath not revealed this unto thee, but my Father which is in Heaven. As the Apostle also, 1. Cor. 12. 3. No man can say, that jesus is Christ, but by the holy Ghost: that is, No man can truly acknowledge him to be his Christ, but by the holy Ghost. Otherwise, the very Devil, seeing his miracles, & feeling his power even over them, confessed, saying, I know who thou art, 
Luk. 4. 34. & 41.  the holy one of God: and, Thou art Christ the Son of God. Yet the Devil did not this by the holy Ghost; nor was it by any power of God's grace. But herein stands that grace of God: first, in choosing us freely of his mere love and mercy; not foreseeing us to be good, but finding us to be evil, shut up in unbelief, that he might have mercy upon us. Secondly, not only in providing and offering means of grace, but also in effectual giving and bestowing grace upon all those whom he hath chosen, giving them grace to receive grace, that of his fullness we might all receive, and grace for grace▪ as it followeth in the definition.  
Now as God out of his mere love, grace, and favour, did from all eternity elect and appoint a certain number of men, fallen in Adam; unto salvation: So for the effecting of this his eternal purpose in time, he did also appoint the means, whereby he would bring those unto the end of their salvation. The means is twofold: First, the only absolute meane● which is jesus Christ: Secondly, an inferior and conditional means, whereby we are made capable to receive Christ, with all his benefits. First then, Christ is that only all-sufficient and absolute means, whereby God would effectually work salvation unto us; upon, and to whom the eye of his grace principally and immediately reflecteth, in his electing of us. So Eph. 1. 4. He chose us in him, and Ephes. 3. 11. according to the eternal purpose, which he purposed in Christ jesus our Lord▪ Now there is no other name under Heaven, given among 
Acts 4. 12.  men, whereby we must be saved; neither is there salvation in any other. And, other foundation can no man lay, than that which is laid, jesus Christ, 1. Cor. 3. 11. jesus Christ, God-man, is the Centre, in whom all the lines of God's love and mercy to mankind do meet. Thus are we chosen in him, before the foundation of the world, Ephes. 1. 4. Thus are we blessed with all spiritual blessings in heavenly places, in Christ, ver. 3. Thus are we predestinated unto the adoption of children by jesus Christ, vers. 5. Thus hath God made us accepted in the Beloved; to wit, jesus Christ, in whom the Father is well pleased, vers. 6. Thus have we redemption through his blood, even the forgiveness of sins, according to the riches of his grace, vers. 7. Thus in the dispensation of the fullness of time, God doth gather in one all things in Christ, both which are in heaven, and which are in earth, even In him, vers. 10. Thus in him we have obtained an inheritance, to which we are predestinated, vers. 11. Thus in him believing, we are sealed with the holy Spirit of promise. Now in that God did of his mere grace elect us unto salvation, therein appeareth the wonderful mercy and love of God towards us: in that he made choice of his own Son to be the only sovereign means of this our salvation, therein appeareth also the infinite wisdom of God, to seal up, and to reveal unto us his incomprehensible love. Thus is Christ called the power of God, and the wisdom of God. In him are hid all the treasures of God's wisdom. This is that deepness of the riches of the wisdom▪ & knowledge of God, wherein the Apostles admiration was swallowed up, and wherewith the blessed Angels themselves were transported with ravishment, Luke 2. 
Rom. 11. 33.  13 14. This wisdom of God in Christ, God-man, all the Devils could not, for all their subtlety, comprehend; neither can all the wisdom of flesh and blood conceive it: it is foolishness to the Gentile, and a stumbling block to the jew. Who can conceive, that the Son of God could suffer, and dye? Yet this did jesus Christ in that Hypostatical union of his two natures. Who can conceive, that a man should fully satisfy the justice of God for the sins of the world? And yet this did the man jesus Christ; that one Mediator between God and Man, the Man jesus Christ, saith the Apostle, 1. Tim. 2. 5. Nothing but the precious blood of God, could reconcile us to God, in appeasing his justice towards us: nothing 
Acts 20. ●8.  but the blood of God, could purchase for us the favour of God, and eternal life. So that in jesus Christ is revealed unto us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the manifold wisdom of God, as the Apostle speaketh, Ephes. 3. 10. In him alone, and none but him, is the Father well pleased with us. So is Christ the only sovereign absolute means, in whom as we are elected, so we are also saved.  
Yet to the end, that all the elect might be made effectually partakers of the love and favour of God in Christ, the wisdom of God hath also ordained subordinate, conditional, and ordinary means, whereby we should receive Christ for ours. These means are the Word of God preached, whereby faith is begotten in us, through the operation of God's Spirit, and the holy Sacraments administered, whereby our faith in Christ is sealed and confirmed in us. By this faith it is, that we lay hold upon Christ, whereby he is made ours, and we made his, being mystically united unto him, & so in him adopted the Sons of God by grace, as we showed at large before. Now I call these ordinary & conditional means, not simply absolute, as Christ is; because although by the means of these, to wit, the Word and Sacraments, men are ordinarily brought unto salvation in Christ: namely those, who come to be made capable of the ordinary means; yet in case any of the elect cannot come to the use of the ordinary means, as Infants dying before Baptism, and many Children dying before they come to hear the Word of God; and so actually, in regard of the ordinary means to believe God, being an absolute and free agent, that can work above means, and without means, above all that we can think (as saith the Apostle) is not so bound to the ordinary conditional means, but that he can, and doth without them save all those that belong to the Covenant of grace, elected in jesus Christ, the only absolute means.  
Again, I call the Word and Sacraments conditional means, because, though they be not so absolute so to tie God, as if he could not save us without them; yet they be so conditional, as we may not look to be saved, but by them, if God do give us opportunity to use them, and make us capable of them: For God did no less ordain these ordinary means, whereby we should come ordinarily to receive Christ; than he did ordain Christ himself, the only absolute means whereby we must be saved. Hence it is, that St. Augustine, according to his manner, saith excellently: Tunc 
Aug. de praedest. Sanct. lib. 9  voluisse hominibus apparere Christum, & apud eos praedicari doctrinam suam, quando sciebat, & ubi sciebat esse, qui in eum fuerant credituri; quod posset sic dici, Quando sciebat, & ubi sciebat esse, qui electi fuerant in ipso ante mundi constitutionem: Then was Christ willing to have himself made manifest unto men, and his doctrine to be preached among them, when he knew, and where he knew there were such, as should believe in him; which may be thus explained, When he knew, and where he knew those were, who had been elected in him before the foundation of the world. So that Christ hath appeared, his Gospel is preached, principally for no other end, but to manifest God's glory in the saving of his elect. So it is an infallible mark; wheresoever God sends the means of salvation in the preaching of his Word, there is some of his elect to be called, and saved. Hence it is, that the holy Ghost giveth special direction and commission to preach in such and such places only, for the time: namely, where his elect were. Thus was Philip commanded to go preach to the Eunuch, Acts 8. So Peter to Cornelius, Acts 10. The Apostles are inhibited to preach the Word in Asia; for the time was not yet come, Acts 16. 6. They were restrained also by the same Spirit of God, from preaching in Bythinia, vers. 7. So that this was a sign, that as yet God had no people ready for his Word in those places. As the Lord himself renders the reason why he will have Paul to continue in Corinth, and to preach the Word boldly against all opposition; For (saith the Lord) I have much people in this City, and I am with thee, to preserve thee from all enemies, Acts 18. 10. So Christ was not sent, but to the lost Sheep of the house of Israel, to those whom his Father had given him out of the world: for who were they that believed, but so many as were ordained to eternal life? Acts 13. 48. Again, as God's wisdom did ordain these ordinary and conditional means, whereby his elect should be made effectually partakers of Christ, in whom they are elected: So in the last place, by the grace of Christ, in the use of these means, we are sanctified and made conformable to Christ, to walk in him, even as he hath walked, in all holy obedience. For as God in Christ did elect and ordain us to the end, which is to be saved; so also he hath ordained us to all the means tending to this end: which means are in no sort, to be severed from God's eternal purpose in saving us: for as he did before all time appoint us unto salvation in his Son; so before all time he did appoint the manner, and means, and way, wherein we must walk unto the end of our salvation: as it is said in the definition, Even unto the end; that is, till we come to the end of our Christian race, to receive the end of our faith, the salvation of our souls.  
This end is that very thing, to which we are ordained and elected in Christ. As by grace we are elected unto grace, so also to persevere in grace unto glory: For the foundation of God stands sure, and hath the seal, The Lord knoweth who are his. Now hath God laid a foundation, and shall not he finish? No, he is the wise builder. Whom he loveth, he loveth to the end. As it is said of Christ, Having loved his own; that is, 
john 13. 1.  from everlasting: he loved them unto the end; that is, to everlasting. For the gifts and calling of God are without repentance: 
Rom. 11. 29.  It is not possible for the elect to be deceived; that is, seduced from Christ, Matth. 24. 24. Doth any fall away, and apostatise from the truth? It is not from the grace of Christ that they fall; for they never had it: but they fall away from that temporary profession of faith and conversation, wherein for a time they continued. So St. john, speaking of 
1. joh 2. 19  Apostates, and revolted Antichristians, saith, They went out from us, but they were not of us; for had they been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us. Whereupon 
Aug. de correp. & great. cap. 12.  Augustine saith; Ne● nos moveat, quod Filijs suis quibusdam Deus non dat istam perseverantiam. Sunt enim quidam, qui Filij Dei propter susceptam vel temporaliter gratiam, dicuntur a nobis, nec sunt tamen Deo. De quibus johannes, Ex nobis exi●runt, sed non er ant ex nobis. Non er ant ex numero Filiorum, & quando era●t in fide Filiorum. Non enim perit Filius promissionis, sed Filius perditionis. Euerunt isti ex multitudine vocatorum, non-ex paucitate electorum: Nor let it move us (saith he) that God doth not give this perseverance to some of his Sons. For there are some, who because of a temporary grace received are called of us the Sons of God, and yet with God they are not so. Of whom john speaketh, They went out from us, but they were not of us. They were not of the number of Sons, no not when they were in the faith of Sons. For the Son of promise perisheth not, but the Son of perdition. Those were of the multitude of the called, not of the small number of the elect.  
But here it may be objected, that St. Augustine confesseth, 
Object.  that those that fell away, were once in the true faith; and therefore, a man may fall away from true faith, and consequently from grace finally and totally. But Saint Augustine 
Answ.  cleareth this in many places of his Books, showing, that a man cannot fall away from the faith of the elect. As Fides 
Aug. de ●ide & operi. cap. 16. ●om. 4.  Christi, fides gratiae Christianae; id est, ea fides quae per dilectionem operatur, posita in fundamento, neminem per●● permittit: The faith of Christ, the faith of Christian grace; to wit, that faith which worketh by love, being built upon the foundation, permitteth none to perish. And therefore where he speaks of such as were once in the faith, and fall from it, he meaneth not the proper faith of the Elect, but the common faith of Christians. As he also saith, Appellamus nos & electos Christi 
Aug. de correp. & great. cap. 5.  Discipulos, & Dei Filios, quia si● appellandi sunt, quos regeneratos p●è vivere cernimus: We do call men even the elect Disciples of Christ, and the Sons of God, because they are so to be called, whom we see to be regenerate, and to live godly: but 
By regenerate, he meaneth those that are baptised, and so seem by their external profession to be truly and really regenerate. Aug. ibid.  if they have not perseverance, they are not truly called, sith they are called that, which they are not. And therefore, Quia non habuerunt perseverantiam, sicut non verè Discipuli Christi, ita nec verè Filij Dei fuerunt, etiam quando esse videbantur, & ita vocabantur: Because they had not perseverance, as they were not truly Christ's Disciples, so neither were they truly the Sons of God, even when they seemed to be so, and were called so. Of this sort and sense is another place of St. Augustine to be taken, which the Author of the new Gag for the old Goose, for haste (as Charity may deem) rather than either of malice or ignorance (not easily incident to a man of such rare and extraordinary learning) hath perhaps casually, in such a 
New Gag for an old Goose. Ch. 20. Aug. de correp. & great. cap. 18.  swift flowing current of discourse, dropped from his Goose-quill. His allegation out of St. Augustine, is in these words: Credendum est quosdam de filijs perditionis, non accepto dono perseverantiae usque in finem, in fide, quae per dilectionem operatur, incipere vivere, & aliquandiu fideliter & iustè vivere, & postea cadere, neque de ha● vita, priusquam hoc eis contingat, auferri. The author of the Gag seemeth to allege this place to prove, that a man may totally fall away from grace, sith from faith working by love. And the words, as he allegeth them, seem to favour that opinion, as if it were Augustine's definitive conclusion, for all peremptorily to believe it, Credendum est. But as a guelt man, though he have all the other signs of a man, hath lost his virility, the chief difference of his Sex: so this sentence being but a little guelt, how much is it made to degenerate from the Masculine style of St. Augustine? For Augustine speaking there of the gift of perseverance, inferreth this sentence, thus: Propter huius utilitatem secreti, credendum est quosdam, etc. For the benefit of this secret, (to wit, of perseverance) credendum est: where we are to note, that these first words, left out by the Author, are a special qualification and limitation of our faith herein; namely, how far forth, and in what respect Augustine would have us think so, that men may fall from that faith, which worketh by love, to the end, that thereby they should be more careful to keep their standing; therefore he saith, Propter huius utilitatem secreti. A clause in no case to be neglected; for little though it be, it leaveneth and seasoneth the whole lump. As the same Augustine elsewhere saith, Deus melius esse iudicavit, miscere quosdam 
Aug. de b●no. persever. l. 2. 8.  non perseveraturos, certo numero Sanctorum suorum, ut quibus non expedit in huius vitae tentatione securitas, non possint esse securi: God judged it better, to mingle some that should not persevere, with the certain number of his Saints, that they, for whom security in the tentation of this life is not expedient, might learn not to be secure. Now that Augustine, by that faith working by love, mentioned in the former allegation (from whence he would have us believe, for our own profit and proficiency in persevering, that the reprobate fall) did not mean that true real faith of the Saints and Elect, which worketh by love; but only such a faith, in appearance and common account: besides many other places, and those also which we have forecited; that one may convince it, where he 
Aug. de correp. & great. cap. 7.  saith upon 2. Tim. 2. 19 Horum fides, quae per dilectionem operatur, profecto aut omnino non deficit, aut si qui sunt, quorum deficit, reparatur antequam vita ista finiatur, & deleta, quae intercurrerat, iniquitate, usque in finem perseverantia deputatur: The faith of those, which worketh by love, either doth not fail at all, or if there be any, whose faith doth fail, it is repaired before this life be ended, and the inquity, which came between, being blotted out, perseverance is deputed even unto the end. Yea, he saith definitively, Fides eius, qui aedificatur super Petram, 
Aug. ibid.  pro qua etiam or avit Christus, ne deficiat, non deficit: His faith that is built upon the Rock, for the which also Christ prayed, that it should not fail, faileth not. And Christ saith expressly, That the house built upon the Rock, faileth not, 
Mat. 7. ●5.  but standeth firm against all winds and waves of tentations. The Rock is Christ, and the house upon this Rock, is every true believer. But say, that former allegation out of Augustine, had been altogether set down by him, either in those terms, or in that sense as the Author citeth it; what if one such speech tending that way, should have fallen from that excellent holy man? shall that one preponderate the whole tenure of St, Augustine's works? Nay, rather let it be interpreted by his other sayings, than they be overthrown and evacuate by this. And let the learned Author of that book of the Gag, so maintain the truth of Christ in the main current of his other writings, as they may not only extenuate, but wholly expiate and expunge (to omit other things) at least this blot, dropping from his pen. Augustine, though a most excellent light in God's Church, yet wherein he saw his errors (such was his rare humility, and dextrous ingenuity) he writ a Book of Retractations. But for his Doctrine in the point of the Saints perseverance in the state of grace, unto the end, it is so clear, and consonant to the Scriptures, that it needs no retractation; and as uneasy it is almost by any wit to be perverted, as subverted. Only let not a misalledged place, or a mis-conceived allegation out of Augustine, stand as the Rest, whereon the state of the Doctrine of the Church of England must lie at hazard. Nor ever let it be said, that the Doctrine of the faith of the Church of England is any other, than the Doctrine of the Catholic faith, which is built upon the holy Scriptures, the only adequate object and rule of Catholic faith.  
Now the ground and foundation of perseverance in grace unto the end, is the eternal decree and act of God's good pleasure and will, in predestinating and electing a certain number of men out of the corrupt mass of mankind, to be saved in and through jesus Christ. So that the certainty of perserance of the elect Saints, depends upon the immutability of that foundation of God, which stands sure, and hath God's seal upon it, The Lord knoweth who are his. And it is worth the 
4 Tim. 2.  noting, yea very material for the understanding of the scope of the Apostle in that place, to observe the words immediately going befoee, vers. 18. where speaking of the heresy of Hymeneus and Phile●us, by whose means the faith of some was overthrown: and lest some hereupon might conclude, that therefore Gods elect may fall away from faith, the Apostle prevents, or at least removes that objection, inferring in the next words, Nevertheless the foundation of God stands sure, etc.  
Yea this foundation of God stands so sure, as that it stands not idle and empty, but still in all ages, in all places where Christ is preached, the elect are effectually called, and built upon it, until the full and final consummation of the holy and heavenly Temple of God. So that as the Apostle saith, 
Rom. ●.  Whom God did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. Note here the golden chain of man's salvation. Our glorification is chained to our justification; our justification to our effectual vocation; our effectual vocation, justification, glorification, begun here in grace, and consummate hereafter in glory, are all chained inseparably to predestination, 
Aug. de praedest. Sanct. lib. 2.  God's foundation. Whereupon S. Augustine saith, Quos praedestinavit, ipsos & vocavit, illa scilicet vocatione, secundum propositum; non ergo alios, sed quos praedestinavit, ipsos & vocavit: nec alios, sed quos ita vocavit, ipsos, & iustificavit: nec alios, sed quos praedestinavit, vocavit, iustificavit, ipsos & glorificavit, illo utique fine qui non habet finem: Whom he predestinated, them he also called, to wit, with that calling which is according to his purpose; therefore none else, but whom he predestinated, them he also called: nor any others, but whom he so called, them he also justified: nor any others, but whom he hath predestinated, called, justified, them he hath also glorified unto the end, that hath no end. And De fide ad Petrum Diaconum. cap. 3. 
Aug. de fide ad P. Diaconum. cap. 3.  Illi cum Christo regnabunt, quos Deus gratuita bonitate sua praedestinavit ad Regnum: quoniam tales praedestinando praeparavit, ut Regno digni essent, praeparavit utique secundum propositum vocandos, ut obediant: praeparavit iustificandos, ut accepta gratia rectè credant, & bene vivant: praeparavit etiam glorificandos, ut Christi cohaeredes effecti, Regnum coelorum sine fine possideant: They shall reign with Christ, whom God of his free goodness hath predestinated to the Kingdom: for because by predestinating he hath prepared such, that they should be worthy of the Kingdom, he hath prepared them to be called according to his purpose, that they should obey: he hath prepared them to be justified, that having received grace, they should believe aright, and live well: he hath prepared them also to be glorified, that being made coheirs with Christ, they might possess the Kingdom of heaven without end. Thus we see the main reason of the Saints perseverance in grace unto the end, is grounded upon the immutability of God's election. So that the enemies of the truth, and of God's glory, and lovers of their own glory, know well enough, that their Doctrine of uncertainty, and of falling away from grace, cannot stand, so long as God's foundation remaineth sure: therefore they have laboured tooth and nail to undermine and blow up this foundation of God, that so men might be as a tottering house built upon the sand; or as a Ship without an anchor, tossed up and down, and running upon the danger of every rock and shelue, as St. james compares the faithless man to the wind-driven wave, james 1. 6.  
Now as God hath preordained and elected us, as to the end of our salvation, so to the means ordinary and conditional, the Word and Sacraments, whereby we should be in time effectually called to imbraoe by faith the only absolute means of our salvation, jesus Christ, in whom we are elected, and by whom we are mightily saved: So also he hath ordained and appointed us unto holiness of life and conversation, wherein we should walk and persevere unto the end of this life, as it is in the definition. For good works, being the proper, immediate, and necessary fruits of justifying Faith, they become also the ordinary highway to the Kindgome. They are via Regni, though not causa Regnandi: the way of the Kingdom, but not the cause of making us Kings. Hereupon the Apostle saith, Ephes. 1. 4. That God hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love. And Chapt. 2. 10. We are his workmanship created in Christ jesus unto good works, which God hath before ordained, that we should walk in them. Here the Apostle speaks of the new creature, of the regenerate man, created, or re-created in Christ jesus; created in Christ jesus unto good works, that we should walk in them. For the good works of a regenerate man, as they are evidences of true faith, so they are excellent means to preserve us from falling, and to make us persevere in grace unto the end. Therefore St. Peter saith, 2. Pet. 1. 10. Wherefore, Brethren, the rather give diligence to make your calling and election sure; for if ye do these things, ye shall never fall. These things; namely such as he spoke of in the fifth, sixth, and seven Verses: to wit, all kind of good works. For so (saith he) an entrance shall be ministered unto you abundantly, into the everlasting Kingdom of our Lord and Saviour jesus Christ.  
Object. But some will here object, that for as much as the Apostle doth use [If] here, as putting the assurance of our election upon Ifs and Ands: therefore if a man continue not to do these things, he shall fall; and so consequently, the assurance of our perseverance is only conditional: So that it rests in us, either to stand or fall from grace.  
Answ. For answer hereunto: True it is, that the adversaries of this truth catch at all shadows, whereby they may any way obscure this clear Doctrine, that so all men might remain still in the shadow of death; as Adam would have 
Genes. 3.  done, when he thought to hide himself from God, by taking shroud under the shadowy trees. Hereunto they add sundry places of Scripture, as all such, where there is either any exhortation to take hold of grace, or any admonition to take heed of falling: As 1. Cor. 10. 12. Let him that thinketh he standeth, take heed, lest he fall. And Rom. 11. the jews fall is propounded to the called Gentiles, as an example of admonition, vers. 20. Because of unbelief they were broken off, and thou standest by faith: Be not high minded, but fear. And to omit many other, they allege one main place out of Ezech. 18. where God threateneth, That if the righteous forsake his righteousness, and commit iniquity; in the iniquity that he hath committed, he shall dye, and his former righteousness shall be remembered no more. From these and such like places the adversaries would conclude, That a man may fall totally and finally from grace; or at least they would wave the matter, and leave it indifferent: sith (say they) we find such opposition in the Scripture about this point. Nay (say they) we can bring as many places, that make against certainty of election, and perseverance in grace, as can be brought for it. So that the adversaries (I need name none but the Pontificians; for all that hold of their wicked Doctrine, though they seem to abhor the name of Pontificians, yet indeed they are one with them) the adversaries (I say) are hereupon very peremptory and insolent, because not understanding the Scriptures, but perverting them to their own destruction, they think they are as fast and full on their side, as against them. Hereupon at the leastwise they would, I say, wave the matter, and make it indifferent, whether side a man choose. So that by hook or by crook they would bring in a new Divinity, as Copernicus and his followers, a new Philosophy; who, making demonstration, that the earth may as well move round about in 24. hours, as the heavens; therefore his disciples conclusion must be, that not the heavens, but the earth moveth about once in 24. hours. The motion whereof hath caused this brainsick giddiness in these new Philosophical Heretics, or Heretical Philosophers. But the grounds of Divinity in this point in hand, are far more demonstrative and certain, than that of Copernicus his Philosophy. For he can find no certain demonstration of the heaven's motion, but that he can stop with his versatilous wit; no more than my brain, earthy as it is, can be moved to believe his earth's motion. But these Novel-divines, must needs confess, that the Doctrine of God's election, effectual vocation of the Elect, and their perseverance in grace, is very clearly set down in the Scriptures. Which being so, while they would oppose other places of Scriptures against it, what do they else, but go about to make God a liar, that with him should be Yea and Nay? For if the Scripture be contradictory in the matter of salvation, than it should be no better than a lie; and so God, the author of the Scripture, a liar. But let God be true, and every man a liar. Yea, let the Scriptures be true, uniform, consonant, and like themselves, and all such wresters and perverters of the truth, liars. But they cannot bring any one sentence of Scripture, to contradict this truth of the certainty of God's election. The Scripture saith, The foundation of God stands sure, and hath the seal, The Lord knoweth who are his: but where can the adversaries bring one place of Scripture contradictory, which saith, The foundation of God is uncertain, without seal, The Lord knoweth not who are his? The Scriptures saith of Apostates They went out from us, but they were not of us; for had they been of us, they had continued with us: but where saith it the contrary, that Apostates were once the true Children of God, sealed up in God's foundation, and known of God to be his, and that they were once really of the number of God's Elect? The Scripture saith, It is impossible to deceive the Elect, and to seduce them from Christ. The Scripture saith, He that is borne of God, sinneth not; neither can he sin, because he is borne of God: that is, he cannot sin unto death; namely, by sin fall away from God finally. Where saith it, That he that is borne of God doth sin unto death, and so falleth totally and finally from God? Indeed, if as Archimedes, that famous Mathematician and Engineer, who was so confident of his Art, that he durst say, he would remove this whole terrestrial Globe, if he had but a Ground or Base to fasten his Engine upon (although the Base must needs be far bigger than the Movable.) So they, if they could find such a solid ground in Scripture, serving their own opinion, and preponderating the eternal unmoveable truth of God's election, as thereupon they could pitch their artificial Engine; much might be, that these rare Engineers, might Giantlike, be able to rear Mount Pelion upon Mount Ossa, and so climb to the top of Olympus: while by their faith, as a grain of scelerata Sinapis, they command the unmoveable mountain of Truth (if the foundation of it did not stand the more sure) to be cast into the floating sea of their fleeting imagination.  
But (say they) the Scripture speaketh doubtfully in many places, as in those fore-alledged and other. To which all I answer in one word, that none of those fore-alledged places do cross or contradict the truth of God. Nay contrary, they are all as means, to bring the purpose of God to its small period and effect. For, Be not high minded, but fear: Let him that thinketh he standeth, take heed lest he fall: Work out your salvation with fear and trembling: If ye do these things, ye shall never fall: If a man abide not in me, he is cast forth as a branch, and is withered: If the righteous forsake his righteousness, and commit iniquity: and if there be any other Scriptures of this nature, either exhortatory or admonitory (besides that they are excellent restrictives to all sorts of men in general, God extending his restraining grace even to wicked men) they are all necessary precepts, and sovereign preservatives and antidotes, especially to the elect of God, to preserve them from falling. These places do not imply, that Gods elect may fall away: but they serve as means to prevent them, that they do not fall. Now God hath (as I said) not only ordained the end, but all means tending thereunto. Of which means, those many exhortations and admonitions in Scripture are a special part. To this purpose Augustine speaketh excellently: Tene quod habes, ne 
Aug. de correp. & great. cap. 13.  alius accipiat Coronam tuam. Quod autem etiam perseveraturis Sanctis sic ista dicuntur, quasi eos perseveraturos habeatur incertum; non aliter hoc audire debent, quibus expedit non altum sapere, sed timere. Hinc & Apostolis dicebatur, si manseritis in me: dicente illo, qui illos utique sciebat esse mansuros. Et per Prophetam, si volueritis, & audieritis me; cum sciret ipse, in quibus operaretur & velle. Et similia multa dicuntur, propter huius utilitatem secreti, n● fortè quis extollatur, sed omnes etiam qui bene currunt, timeant, etc. that is, Hold that which thou hast, lest another take thy Crown (they are the words of the holy Ghost.) Now that 
Apoc. 3. 11.  these things are so spoken even to the Saints that shall persevere, as if it were uncertain whether they should persevere; they ought not to hear of this otherwise, whom it behooveth not to be high minded, but fear. Hence also it is said to the Apostles, If you shall abide in me: himself speaking it, who knew full well that they would abide in him. And by the Prophet, If ye be willing, and will hearken unto me; when himself knew, in whom he would work even to will. And many such things are spoken, for the profit of this secret, lest any should be puffed up; but that all, even those that run well, should fear. Hence it is that the Apostle saith, 2. Tim. 3. 16. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works. Note here how the holy Ghost, unto the Doctrine of the Scripture, joineth reproof and correction, as necessary means to bring God's servants to perfection. So that those places of Scripture, which deter men from presumption and security, God's Children make use of them, as means to keep them in the way, not as stumbling blocks to take offence at, whereby to fall.  
If any here object that of Gregory, Video Paulum, etc. I see Paul called out of that cruelty of persecuting, to the grace of Apostleship; and yet he so feareth, amidst God's secret judgements, as that even after he is called, he feareth to be a castaway. For he saith, Castigo, I chastise my body, etc. 1. Cer. 9 and Phil. 3. I follow if I may comprehend, etc. Yea it was now said of him by the voice of the Lord, He is a chosen vessel unto me: and yet for all that, chastizing his body, he feareth lest he should be reproved, or cast away. Doth Gregory hence conclude, that the elect is uncertain of salvation, 
Greg. moral. lib. 29. cap. 9  or that it is possible for him to become a reprobate? Nothing less. For note what the addeth there: Debet profectò, in spe esse non solum securitas, sed etiam timor in conversatione, ut & illa certantes foveat, & iste torpentes pungat: There ought surely, there ought to be not only security in our hope, but also fear in our conversation; that both the one (security in hope) may cheer those that fight, and the other (fear) check and spur them that faint. Vnde, etc. Whence (saith he) it is well spoken by the Prophet, They which fear the Lord, let them hope in the Lord. As if he said plainly, That man's hope is vainly confident, who refuseth to fear God in his conversation. And lib 9 cap. 27. he further cleareth his mind herein, Sciendum est, quod viri sancti ita incerti sunt, ut confidant; atque ita confidunt, ut tamen ex securitate non torpeant: We are to know, that holy men are so uncertain, as that they are confident; and are so confident, as that notwithstanding they droop not through security. So that such like places of Scripture, as teach us to fear and tremble, being rightly understood and applied, they are so far from shaking the certainty of our election and perseverance in grace, that they tend exceedingly to the establishing of it. Yea they serve also to stop all foolish and carnal men's mouths, that would (forsooth) in Christian policy have this Doctrine of God smothered and suppressed, as tending to make men careless of the means of salvation: Whereas on the contrary, seeing the wisdom of God hath tied the means of salvation so inseparably and conditionally to his own purpose and good pleasure in our election: therefore all men being alike endangered unto God, should not persist in their rebellion, to their further damnation, but should use all diligence in the use of those means, by which God doth work salvation unto us.  
Tell me (if politic respects may take such place) A King's subjects being all fallen (without exception) into a Praemunire, having forfeited their estates and all: if now the King out of his special grace and favour, have resolved with himself to pardon such a number of them, as seemeth good unto him, whose names he enroleth in his book of Arcana regni, not purposing to pardon any more, but these only; yet withal hath appointed such and such means to be used, and conditions to be observed, as he prescribeth, and so thus far publisheth by Proclamation to all his subjects, that such is his determination and good pleasure, to pardon and spare a certain number of his subjects, such as himself, out of special grace, hath made choice of; but the number of the persons, and who they be, he concealeth in his breast, but revealeth to them the means whereby he will save them: will any of his subjects be so desperately minded, as to say thus with himself, The King hath resolved to pardon a certain number, and no more, and to receive them to favour by such means as he commandeth, by obeying such and such Laws; but sith I am uncertain, whether I be one of that number or no, I will not take the pains to use any such means, nor so much as endeavour to observe those conditions, though never so easy, which he requireth in that behalf? Nay, will not all rather hearken to the conditions, being all of them gracious, and no way grievous, every one for his part hoping, that he may be one of that number, whom the King hath resolved to receive to grace and favour again, yea, and highly to advance in his Kingdom? If it be but a running Lottery, wherein the whole Country is coosened, though there be but a few prizes to many blanks, yet how forward are men to adventure their money, some pawning their very beds, and all to be cheated? We see there is no Papist so uncharitable, that though his near kinsman, be it Father or Mother, or so, die never so wicked, yet at the least in hope he is but in Purgatory, how will he empty his purse, yea how often, for so many Masses, to release him out again? although it be a most desperate adventure; nay, he will not stick perhaps to go a long Pilgrimage, and to do some tedious Penance enjoined him by a sinful Priest, and all for the pardon of that sin, whereof notwithstanding neither the Priest can give, nor himself receive any assurance of pardon by such means at God's hand- And shall not all men endangered to God for soul and all, be ready to entertain and observe all such conditions, prescribed by God, whereby they may be saved, and without which they cannot be saved?  
Yes (say these selfe-wise carnal Vniversalists) if we were but in as much hope of God's favour, as we may be of a prize in a Lottery, we would hazard all we have, skin for skin, and all, to save our life. Yea, or if it were in our own power, so to use the means prescribed, and the conditions imposed, as that thereby we might be saved, notwithstanding we knew, that God had determined to save but a few of many; we should be willing to use our best endeavour, in hope of the King's favour. But the case between God and man is otherwise. We are indeed all of us fallen into a Praemunire, and have forfeited our whole estates, lives and liberties, for our Rebellion. But we hear, that though the King of his special grace, have purposed to pardon, and to prefer a certain small number in comparison of the rest; but withal, that this pardon must be procured by such means, as no one of all his subjects, is in himself of ability and power to use, and put in practice, unless the King also give unto him a special strength to do that which the King requireth: therefore what should I trouble myself for the matter? I know the worst of it; and seeing it is not in my power to help myself, let the King do what he will: If I be one of those, whom he hath purposed to pardon, what should I need to take care any further? But if not, what need I bestow labour in vain? Yea, but withal observe, though the grace, and the means, and the power of right using the means be of the King, because he will have all the glory of working that, which all man's strength and wit could never have accomplished: yet the King to his former decree hath added another clause, that notwithstanding the King's purpose and decree, which may not be altered, notwithstanding the right use of the means of procuring his pardon, depend upon him alone; yet the King hath peremptorily commanded all his subjects, none excepted, that if any shall dare to contemn, or neglect those means, which he hath prescribed for the good of those, whom they chiefly concern, that man shall not only not be pardoned for his former rebellion, but be bound over to a further condemnation, to suffer greater torments and tortures, than otherwise he should have done. Tell me now in this case, what subject would be so foolehardy, as openly to contemn and reject the commandment of the King? and not rather to do the best that lieth in him to observe those things which he commandeth; seeing that of endeavour may come much good: but of contempt, certain condemnation. Even thus stands the case between God and us: we have all sinned, and forfeited our estates with God. He, of his mercy, hath purposed to save a certain number of us condemned persons; he hath withal prescribed the means, whereby he will save that special number: yet the means are such, as though in their own nature they be gentle and easy (for Christ's yoke is easy, and his burden light) yet in regard of our impotency, it is in God's power only to enable us to use the means aright. Now, though God give his special grace & strength to none, but those whom he hath appointed to save; yet forasmuch as we are ignorant who those be, whom he hath ordained to save, and every man may as well think himself to be of the number, as any other; and seeing though he cannot of himself so much as will that which is truly good, but God worketh in us both to will & to do, even of his good pleasure: yet because God hath commanded all men indifferently to receive and entertain his commandments, and conditions, which wilfully to refuse, despise, and oppugn, heapeth upon a man further condemnation, which was the miserable case of Corasin, Bethsaida, and jerusalem, with her contemning, oppugning jews: and because God hath reserved this secret number to himself, both how many they be, and who they be, whom he hath purposed to save, none knowing himself to be of the number, till he be actually and effectually called, and have received the white stone, the mark of his election, with the new name of the Son of God in it, which no man knoweth, but he that hath it; nor any being so wicked, but he may prove to be one of the number of Gods elect, and so to be effectually called in due time: and because for any man to judge himself, while he liveth in this world, to be of the number of the reprobate, is a desperate judgement, yea a prejudice of God's purpose and grace, and a rash presumption, as daring to pry into God's secrets, and to determine that as certain, which God hath left uncertain: therefore for a man to cavil at this truth of God, and thereupon to frame frivolous and foolish unreasonable reasons, to resist and contemn God's ordinance; what is it but to heap upon himself greater and greater condemnation? God will not in the mean time have his truth dissembled, his glory diminished, his mercy despised, and his justice disparaged. Let no man dare to say, Why doth he yet complain? Who art thou, vain man, that pleadest against God? take thou heed thou givest not God further occasion to complain of thee: Shall thy politic, or rather brainsick reasons, be wiser than God's wisdom? God hath willed it so: And his will is above all humane reason. And Gods will is nothing but divine reason, yea wisdom itself. But yet as a man, to answer thy reasons with reasons: Thou deniest the certainty of election, at least thou wouldst not have it published and preached. Why? What's thy reason for it? Because it makes men careless of the means. It is false; it is not God's good will and pleasure which he hath published, but it is thine own perverse and corrupt will, that makes thee careless and contemptuous. But by this reason of thine, which thou canst sub-divide into many branches, but all growing from the same carnal root, to satisfy thine own foolish reason, in desiring to have this glorious truth of God dissembled or suppressed: thou wouldst destroy two precious things, infinitely more dear than a thousand worlds.  
The first is the glory of God, which is so nothing much manifested, 
First.  as in this act of his, concerning his good pleasure in the disposing of mankind. It is that summary doctrine of God's glory. So that to suppress, or supplant this truth, is to strip God of his excellent glory. It is the saying of a judicious and learned Divine, Viciatur & adulteratur Religio, ●imulac minimum 
Calvin. in Precept. 1. Exod. 20. in initio.  aliquid detrahitur ex Dei gloria: Religion comes then to be corrupted and adulterated, when once God's glory suffereth the least detriment or diminution. No (say they) we do not take away God's glory; for we acknowledge his preventing grace. Just so did those adversaries in Augustine's time, with whom he had to deal, of whom he saith: A Pelagianorum 
Aug. de bono persever. lib. 2. cap. 16.  porrò haeretica perversitate tantum isti remoti sunt, propter quos haec agimus, ut lice● nondum velint fateri praedestinatos esse, qui per Dei gratiam fiant obedientes, atque permaneant, iam tamen fateantur, quod eorum praeveniat voluntatem, quibus datur h●c gratia: Now these men (saith he) with whom we have to deal, are so much remote from the Heretical perverseness of the Pelagians, that although they will not be brought to confess, that they which by the grace of God are made obedient and remain so, are predestinated; yet notwithstanding they confess, that this grace prevents the will of those, to whom it is given. But how? Augustine discovers their deceit; Ideo vitque ne gratis dari credatur gratia, sicut veritas loquitur, sed potius secundum praecedentis merita voluntatis, sicut contra veritatem Pelagianus error obloquitur: This must be so (forsooth) lest grace should be thought to be given gratis, as the truth speaketh, but rather according to the merits of man's precedent will, as the Pelagian error gain-saieth the truth. So that in the conclusion, the Pelagians and Pontificians, with their confederates, conspire in the main, not only to diminish, but even to demolish the glory of God.  
The second precious thing which thou wouldst destroy, is 
Second.  the salvation of the elect: Thou to make a reprobate by thy carnal reason to become at the best a formal hypocrite, puffed up with the swelling pride of his self-righteousness, wouldst destroy that gracious purpose of God, in saving impotent man, which purpose of God is the only cause of the effectual saving of men: For, take away this purpose of God, and no man should be saved. And not only God's purpose to save some, whom he will, doth in time effectually bring them unto the state of grace in Christ: but also is so far from making them careless, as it makes them the more careful to continue in the state of grace. Yea, not only so, but God doth endow all his with a care, and mind, and will, and power, to continue in his favour and grace. And to this end, all things work together, cooperate for good to them that love 
Rom. 8. 28.  God, to them that are called according to his purpose. Hath God given me the grace of faith, to believe in his Son jesus Christ, whereby I come now to know, what I knew not before; namely, that I am of the number of Gods elect, preordained to salvation before the foundation of the world? Am I hereupon careless how I live, because I have received the evidence of God's favour towards me in Christ? Nay, now I begin to be more careful, than ever before, that I may also attain to the end of my salvation. And I am so much the more encouraged hereunto, not only because I am ordained of God unto it, but because now the Spirit of Christ dwelleth in me, strengthening, encouraging, comforting, confirming me more and more in the obedience of faith, and sealing me up unto the day of Redemption. I know that God hath appointed to save me, but not without means. He hath made the means easy unto me, and he hath given me both a mind & power to observe the conditions, where I, through carnal infirmity still dwelling in me, fail; yet still the means is in my way, which is to be renewed by repentance, humiliation, and obedience. I cannot now ever be resolved, that because I know I am one of Gods elect, therefore I will sin, and live as I list: but because I am one of Gods elect, redeemed by jesus Christ; therefore my whole resolution is, continually to set forth the praises of him, that hath called me out of darkness, into his marvelous light. St. john was of another mind than these men, where, 1. joh. 3. speaking of our knowledge and assurance of our blessed estate, in, and through, and with Christ, he addeth, vers. 3. He that hath this hope, purgeth himself, even as he is pure. So that the more certain our faith and hope is of eternal life, the more careful it makes us of fitting and preparing ourselves thereunto. For he that hath this hope, purgeth himself.  
Tell me: a Prince being borne heir apparent to a Kingdom, because he is assured that none can prevent him of his right, is he therefore careless of his course of life, running riot, and playing the young Prodigal, and not rather disposeth himself, or at least is carefully brought up under Tutors and Governors for that end, that by learning obedience in his youth and nonage, he may know the better how to Command, when he comes to weald the Sceptre? Now the Child of God, by his new birth, is borne heir apparent to the kingdom of glory; therefore while he is in his minority, in the Principality of grace, and because now he hath many infallible arguments to assure him of the Kingdom, is he either himself so careless, or is his heavenly Father so improvident, as not every way to furnish him with those graces, beseeming such a Prince, whereby he may in time be throughly furnished, and accounted worthy to sit with Christ in his Throne? Because old simeon had a revelation by the Holy Ghost, that he should not see death, before he had seen the 
Luke 2. 26.  Lord's Christ: Did he therefore (as knowing God to be true in his promise) neglect his ordinary meat, and other means for the sustentation, and preservation of his life, because he was to live certainly until he should see the Lord's Christ? Because King Ezechias had a gracious promise from God, 
2. King. 20. 6.  that he should recover of his pestilent disease, and within three days be able to go up unto the house of the Lord, and moreover, that he had fifteen years added of God unto his days; was Ezechias therefore careless of using the means for his recovery, which the Lord had prescribed, and so for the prolonging of his life, which the Lord had promised? Did he not, according to God's direction, take and apply the lump of dry Figgs to the plague-sore, and so recovered? so that within three days he went up unto the house of the Lord, to offer the Sacrifice of praise. So the elect of God, being now effectually called to the state of grace, they have a promise from God, that they shall never see death (that spiritual death which Christ speaks of) till they see the Lord's Christ face to face, and know him by beatifical vision, even as they are known: are they therefore careless of the spiritual food of their souls, the Word and Sacraments, whereby they are preserved till they come to the fruition of this beatifical vision? And being desperately sick of the pestilence of sin, and having health promised, and remedy provided, are they therefore so careless, as not to put forth the hand of faith, to apply Christ, (that lump of figs, that cluster of grapes, that balm of Gilead) to their pestilential sore, that recovering perfect health thereby, they may after three days be raised up, and be able upon the feet of their holiest affections to ascend unto the house of the Lord, not made with hands, but eternal in the heavens, there to sing Haleluiahs of praise to God for evermore? I will conclude this with S. August. first, for the confirmation of this Catholic truth; 
Aug. de bono persever. li. 2. cap. 17.  Non solum ergo praedicatione praedestinationis ab hoc opere (nempe, sanctificationis) non impeditur (electus) verum ab hoc adiwatur, ut cum gloriatur, in Domino glorietur: Therefore by the preaching of predestination, the elect is not only not hindered from this work, to wit, of sanctification, but also is helped hereunto, that when he glorieth, he may glory in the Lord. And again for confutation of Pelagian and Pontifician (I had almost said also Arminian) falsehood, who say all with one voice, Si non vultis obedientiam ad quam nos accenditis, in nostro 
Ibid. cap. 19  cord frigescere, nolite nobis istam Dei gratiam praedicare, quam Deum dare fatemur, quam et nos ut faciamus hortamini: If (say the Pelagians) ye will not have that obedience, to which you inflame us, to frieze in our hearts, do not preach unto us that grace of God, which we confess God is the giver of, and which you exhort us to do. Augustine thus concludeth against such: Ego autem nolo exaggerare meis verbis, sed illis potius 
Ibid. cap. 17.  cogitandum relinquo, ut videant quale sit, quod sibi persuaserunt, praedicatione praedestinationis audientibus plus desperationis quam exhortationis afferri: hoc est enim dicere, tunc de sua salute hominem desperare, quando spem suam non in seipso, sed in Deo didicerit ponere: cum propheta clamet, Maledictus omnis, qui spem ponit in homine: Now I will not exaggerate the matter with my words (saith he) but I rather leave it to them to consider, that they may see what that is, which they have persuaded themselves, that by the preaching of predestination, the hearers are possessed rather with desperation, then with exhortation: for this is all one, as to say, that then a man despaireth of his salvation, when he hath learned to put his hope not in himself, but in God: whereas the Prophet proclaimeth, Cursed 
jer. 17. 5.  is every one that putteth his hope in man. Therefore, saith he, Miror, homines infirmitati suae se malle committere, quam firmitati 
Aug. de praed. Sanct. lib. ●. c. ●●  promissionis Dei: I wonder, that men had rather commit themselves to their own infirmity, than to the certainty of God's promise. But who be they that receive not this Gospel of God? The Apostle resolveth it, 2. Cor. 4. 3. If our Gospel be hid, it is hid to them that are lost; in whom the God of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. And who are they that pervert the Scriptures to their own destruction, but as St. Peter saith, the unlearned and the 
2. Pet. 3. 16.  unstable? such as are unlearned in the mystery of Christ, and unstable in the faith of Christ. And even that fore cited place of Ezech. 18. which these men hold as the Citadel and strongest Fort where they have planted all their munition, is (besides many other) sufficient to argue their judgement of too great levity. For what righteousness (I pray you) is that, which the Prophet there speaks of? Is it that righteousness, whereby we are justified in God's sight? Nothing less. For that righteousness is properly the state of grace. Nay, it is plain, that the righteousness there mentioned, is only a moral external righteousness, such as we find in Gen. 18. 26. What if there be fifty righteous in Sodom? that is, so many moral men, that were not tainted with the crying sins of that City. Was there any other grace to be expected among the Sodomites, than only a restraining grace, which yet not ten in the whole City were found to have? And that the Lord speaks of moral righteousness here, read the 5. 6. 7. 8. and 9 Verses of the same Chapter of Ezechiel. But it is there said, That a man shall live in that righteousness, and shall not dye. True. But how live? Is it not spoken in regard of temporal death, and temporal judgements, threatened in the former Chapter, to which also the Proverb in the 18. Chapter hath reference; which Proverb also gave occasion to this whole Chapter? Where the Lord showing himself to be an upright and unpartial God, both just and merciful, concludes with an exhortation to repentance and conversion; which is the proper use and upshot (as we said before) of all such places of Scripture. But to conclude hence, that because it is said here, If the righteous forsake his righteousness: that therefore Gods elect may fall finally from grace: What is it else but to conclude, That all that are called righteous in the Scriptures, are the elect of God; and so consequently, that the very Elect may fall finally from grace; and also that those righteous, mentioned Matth. 9 13. whom Christ came not to call, if they persevere in that their Pharisaical righteousness, shall not dye, but therein live eternally.  
But for as much as these Pontifician Pelagians, or call them what you will, how soever their Doctrine go as yet vailed, as wanting fit opportunity to venditate itself publicly upon the Stage, although it begin to vent itself already, not in obscure corners, but in the Scorners Chair, as having no small Patrons and Advocates to plead its cause, if the season served: yet because this Canker begins to spread itself, yea even in the purest Church of Christ; nay, seizing upon the very eyes themselves, so that in time we may fear, lest as Laban, they obtrude upon us blear-eyed Leah, in stead of cleare-eyed beautiful Rachel; not wanting plausible reason to make it 
Gen. 29. 26.  good, how contrary to faith soever, as Laban did, saying it was not the manner of the Country. Let these for the better commendation of their politic Doctrine, give us some taste and proof of the goodness of it. It seemeth they have much to say for themselves: but if their Doctrine be built upon such firm ground of policy and wisdom, as (seeing God's wisdom is no longer able to do it) to make men more careful of living well, let these great Reformers of the world give us a precedent in the reformation of their own house 
* As Anacharsis said to Solon, professing he would reform the whole City: Begin first, said he, to reform thine own house. Plutarch. invita Solonis. Cic. de Oratore. lib. 3. . No doubt these men are of a most refined stamp, sublimated to the very quintessence of humane purity, and perfection of virtue. Well, audiamus bellum puerum, as Cato said: Let us hear, nay let us see, these fair Lamia's. Indeed deformed Lamia, being finely flouted by the Orator, for his prating, could answer for himself, Vultum mihi fingere non potui, ingenium potui: I could not frame unto myself a fair feature, but wit I could. Then said Cato, Audiamus disertum: Let us hear the witty youth. But these men have been able to frame unto themselves both beauty and wit; wit, to invent and compose a new platform of virtue, a new way to Heaven: and beauty to express this virtue, and to demonstrate this way with the very hand of their own immaculate exemplary life. Let them therefore come forth upon the Stage, and act before us but a Scene of their Christian life. We are willing to be Spectators of this rare spectacle, and will be as benevolous to give them a Plaudite, if they deserve it, as by their fame and claim we are erected to a high expectation of their performance; for we expect to see them act the parts (not as common Actors and Comedians act others good parts upon the Stage, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Hypocrites have their names, as Gregory saith, Haereticorum hypocrisis decoros ipsos hominibus 
Greg. moral. l. 3. cap. 18.  ostendit: The hypocrisy of Heretics makes them appear beautiful unto men:) we expect (I say) to see them act the parts, not of the ordinary rank of morallmen; but as they profess to go before others in learning and wit: so let them go before all men in sanctity of life and conversation: which if they do not, their own Doctrine shall turn to their greater condemnation. For seeing they attribute so much to their natural abilities, if they make it not good in their own practice, God will say unto them, Out of thine own mouth will I condemn thee, thou evil servant. Hast thou so much power to do good, and dost it not? If the Lord condemn that fear at the best, which is taught towards him by the precepts of men: how shall he confound those, that for all their humane politic precepts, come infinitely short 
Esay 29. 13.  of the fear of God in their lives? But if not only defect of the true fear of God be found in them, but excess of all corruption do bear sway in their lusts, if they be extreme proud, covetous, ambitious, malicious, contemners of the true servants of God, if backbiters, selfe-lovers, lovers of pleasures more than lovers of God, having a form of godliness, but denying the power thereof: what reward shall they have for all their new devices and acquaint doctrines? What honour with God? What credit with men? What comfort in themselves, but horror of conscience? What else can be expected of such, as have lost, or never had the true faith? Can a bad tree bring forth good fruit, saith Christ? Gregory compareth such to brazen Pipes, Sonum bene loquendi habent, 
Greg. Moral. lib 33. cap. 16.  sed sensum bene vivendi non habent: They have the sound of saying well, but they have not the sense of living well. But take their works at the best, yet seeing they flow not from the holy root of sound faith, they are but as many flowers, whose colour is beautiful, but their savour baneful. Such do stink odious in the pure nostrils of God: yea they are abominable to the Church of God. As the same Gregory saith; Quia nonnunquam haeretici, quanto magis in perfidiae errorem dilabuntur, 
Greg. ibid. l. 20. cap. 7.  tanto ampliùs in exteriori seize operatione custodiunt, ita ut agere prae caeteris magna videantur; sancta universalis Ecclesia cuncta eorum opera despicit, quae ex authoritate fidei non prodire perpendit: Because sometimes heretics, the more they sink into the error of perfidiousness, so much the more warily do they keep themselves, in their exterior operation, so that they may seem in comparison of others, to do great things: the holy universal Church doth despise all their works, which it considereth not to proceed from the authority of faith.  
Now having spoken of the nature of Predestination, according to the express tenure of the holy Scriptures; come we to set down the certainty of Catholic and true justifying Faith, in regard of the certainty of predestination unto grace, and of perseverance therein unto glory. The Pontificians allege and object, That we cannot be certain of our salvation; but depend always doubtful, because (say they) we cannot know who is predestinate, and who shall persevere in grace without special revelation. Now true it is, that no believer can know whether another be predestinate, or shall persevere, but by special revelation. Samuel came to 
1. Sam. 16. 1.  know King Saul to be a reprobate, by special revelation. Ananias 
Acts 9 15.  came to know persecuting Saul to be an elect vessel, by special revelation. So Paul came to know, that Clement, 
Phil. 4. 3.  and other his fellow-labourers, had their names written in the Book of life. Again, no man, how wicked soever, can know or conclude with himself, that he is a reprobate, but either by divine revelation, as Saul came to know this by Samuel 
1. Sam. 15. 26.  from God, or else by the effects of final impenitency and desperation: such as commit the sin of the Holy Ghost especially. But that every true believer may, and doth come to know himself to be of the number of Gods elect, and predestinate unto life, and that not only by extraordinary revelation from the Spirit of God, but by the illumination of justifying Faith, and consequently is hereby assured of his perseverance in grace unto glory; is a Doctrine most evident in the holy Scriptures.  
Two general points therefore come here to be handled: First, that every true believer in Christ, may and doth certainly know, that he is one of the number of Gods Elect. Secondly, that every true believer may, and doth know certainly, that he shall persevere in grace unto glory.  
For the first of these: Every true believer in Christ, may and doth certainly know, that he is one of the number of Gods Elect. And this he knoweth first by Faith. The Faith of God's Elect is as a crystal perspective glass, though which every true believer clearly seeth himself enroled in the Book of life: Rejoice in this, saith Christ, that your 
Luke 10. 20.  names are written in Heaven. Now how can any man rejoice of that, whereof he is uncertain and doubtful, and which he knoweth not? So that for the Elect to rejoice, that their names are written in Heaven, in the Book of life, must needs imply a certain knowledge, that we are of the number of those, whose names are written in the Book of life; as also some in the Trent-Councell judiciously alleged from this very place. But the adversary's object, that this was spoken in especial to the elect Disciples, to whom Christ gave a special revelation of their election. I answer with Augustine upon these very words of the Gospel of Christ, 
Aug. in Psal. 130.  In this rejoice, that your names are written in Heaven: Nullus fidelis habet spem, si nomen eius non est scriptum in coelo: No faithful man hath any hope, if his name be not written in Heaven. So that Augustine applieth this speech of Christ to all the faithful. As he there saith, Non eos voluit gaudere ex eo, quod proprium habebant, sed ex eo, quod cum caeteris salutem tenebant. Ind voluit gaudere Apostolos, unde gauds & tu. Christ would not have his Disciples to rejoice of that, which they had proper to themselves (namely, of casting out Devils, and of doing miracles) but of their own salvation, which they had common with others. For that very cause would he have his Disciples rejoice, for which thou also reioycest. Omnium fidelium, qui diligunt Christum, qui ambulant viam eius humiliter, quam ipse docuit humilis, nomina scripta sunt in Coelo. Cuiusuis contemptibilis in Ecclesia, qui credit in Christum, & diligit Christum, & amat pacem Christi, nomen scriptum est in Coelo; cuius●ibet quem contemnis, etc. The names of all the faithful, which love Christ, which humbly walk in his way, which his humble self prescribed, are written in Heaven. The name of every contemptible one in the Church, which believeth in Christ, and loveth Christ, and loveth the peace of Christ, is written in Heaven; even of every one, whom thou contemnest. And what comparison between such a one, and the Apostles, who did so great miracles? And yet the Apostles are checked, because they rejoiced in a private good, and are charged to rejoice of that, whereof even that contemptible one rejoiceth. So Saint Augustine. So that the Apostles rejoicing, that their names were written in Heaven, was not peculiar to them, but common to every true believer, the most contemptible whereof, is no less commanded to rejoice, that his name is written in Heaven, than the Apostles themselves were. If therefore all the faithful must rejoice, that their names are written in Heaven, than they must needs certainly know, not coniecturally suppose, or vainly presume, that they are of the number of Gods Elect. For else, to rejoice of that, where of they have no certain knowledge, were but the flash of a false joy. But Christ bids us rejoice truly and really. All therefore, whose names are written in Heaven, know it to be so, sith they are bid to rejoice of it. And if this knowledge come not but by revelation, yet it is no special revelation to some few believers only, but it is given to all true believers in common. Yea, all the elect, even every true believer, knoweth this by his Faith, and the fruits of it, as Hope and Love, etc. This the Apostle showeth, 2. Cor. 13. 5. Examine yourselves, whether ye be in the 
2. Cor. 13. 5.  Faith; prove your own selves. Know ye not your own selves, how that jesus Christ is in you, except ye be Reprobates? A most emphatical speech. Examine: What? yourselves. Wherein? Whether ye be in the Faith: yea, Prove your own selves herein: And let this be the proof of your Faith, to know yourselves to be in Christ, and Christ to be in you. For this is proper to the elect of God, yea, to all the elect in Christ, to know themselves to be of that number, even by the proof and testimony of their Faith. Which knowledge he who never hath, is a Reprobate, by the Apostles Sentence. For if Christ be in you, then are you of the number of Gods elect: and Christ dwelleth in us by Faith; and by Faith, we know that Christ dwelleth in us; by which, we know that we are not Reprobates: And if we know we are no Reprobates, than we know certainly, that we are of Gods elect. Hereupon Saint Augustine saith: Fides, quae per dilectionem operatur, si est in vobis, 
Aug. de verbis Apost. ser. 16.  iam pertinetis ad praedestinatos, vocatos, iustificatos; ergo crescat in vobis: Faith, which worketh by love, if it be in you, you do now belong to the number of the Predestinate, of the Called, of the justified; therefore let Faith grow in you.  
Saint john also showeth this excellently, saying, He that 
1. john 5. 10.  believeth in the Son of God, hath the witness in himself. So that our Faith in Christ, is our infallible witness, that we are Christ's, and Christ is ours; and so consequently, that we are predestinate and elect in Christ. For if any man doubt of this Record of Faith, what it is, and wherein it consisteth, the same Apostle makes it yet more evident, (Verse 11.) saying; And this is the Record, that God hath given to us eternal life, and this life is in his Son. And can we have this Witness, this Record of Faith in ourselves, and not thereby certainly know, that we are of the number of Gods elect, when we thus find the infallible proof and effect of it in us? Eternal life is the infallible effect of our election. But by Faith we know that we have eternal life: For this is the Record, even our Faith. Yea, this infallible knowledge is that which the Apostle doth purposely write, to inform us of: For Verse 13. he saith, These things have I written unto you that believe in the Name of the Son of God. To what end? That ye may know: What? That ye may know, (not, that ye may have some probable conjecture, but that ye may know) What? that ye have eternal life: Not only that ye shall have it, but that ye already have it (than which, nothing is more sure and certain) and that ye may believe on the Name of the Son of God. And this is the confidence that we have in him, etc. Now, hath every true Believer eternal Life? And doth he know this by Faith? And doth he not then know, that he is of the number of Gods elect? Let all Pontifician Sophistry here stop the Mouth of Contradiction: Let it submit to the invincible and clear Truth of God.  
Thus having declared the infallible certainty of Salvation, sealed unto us by a lively justifying Faith; which makes a man so persuaded of his Election and Predestination, as that it makes him to rejoice that his name is written in Heaven: it followeth now, in the next place, to show the certainty of Faith, as touching our perseverance unto the end. Now our perseverance in Grace, is a necessary consequent effect of our Election and Predestination in Christ unto Glory: So that being sure we are of the number of God's Elect, we are also sure, that we shall also continue and persevere in Grace unto the end, whereunto we are elected. As Augustine saith: Quis in aeternam 
August.  vitam potuit ordinari, nisi perseverantiae dono? Who could be ordained to eternal Life, without the gift of Perseverance? So that for a man to know he is written in the Book of Life, of God's Election, is consequently to know, that he shall persevere unto the end. Do we know, that God loves us in Christ? Then do we also know, that unto the end he loveth us. We know, that he that hath begun the good work of Grace in us, will also perform it unto the end. We know, with the Apostle, that nothing shall separate us from the love of God, which is in Christ jesus our Lord. 
Rom. 8.  The Pontificians would fain restrain the Apostles persuasion, and extend it no farther than to himself, as a special revelation of the certainty of his own salvation. But he saith expressly, Nothing shall separate V●; he saith not, Me alone, but Vs. As he plainly expresseth elsewhere, saying: We know, that if our Earthly House of this Tabernacle were dissolved, we have a Building of God, a House not made with hands, eternal in the Heavens. He saith not only, I know, but We know. Saint Augustine upon these words of Christ (You have not chosen me, but I have chosen you, and ordained you, that ye should go, and bring forth fruit, and that your fruit should remain) saith thus▪ Quibus verbis eis non solùm iustitiam, verùm etiam in illa perseverantiam 
Aug. de correp. & gra●ia, c. 12  se dedisse monstravit. Christo enim sic eos ponenteut eant, & fructum afferant, & fructus eorum maneat: quis, audeat dicere, Forsitan non manebit? Sine poenitentia sunt enim dona & vocatio Dei, sed vocatio eorum, qui secundum propositum vocati sunt. Pro his ergo interpellante Christo, non deficiet fides eorum, sine dubio non deficiet usque in finem: that is, By which words of Christ, saith Augustine, he declared, that he gave unto them not only Righteousness, but also Perseverance in the same. For, Christ so ordaining them, that they should go, and bring forth fruit, and that their fruit should remain; who dare then say, Perhaps it shall not remain? For the Gifts and Calling of God (to wit, the Calling of those, who are the Called according to his purpose) are without repentance. Christ therefore making intercession for these, their Faith shall not fail, without doubt it shall not fail unto the end. Who then shall dare to say the contrary? Yes: the all-daring Pontificians dare say, Forsitan non manebit; Perhaps Faith shall not remain: and, It is doubtful whether such Faith shall continue unto the end.  
But me thinks I hear the Pontificians say, Saint Augustine doth not yet say, That the Elect do know certainly, that they shall persevere unto the end. No? Quis audeat dicere, Forsitan non manebit? Who dare say, Perhaps it shall not continue? And shall the Elect themselves, who bring forth this Fruit, and have this Faith, say, Perhaps they shall not persevere? Or, that their perseverance is doubtful? Yea, if none ought to doubt of it, much less themselves. The same Augustine saith again: 
Aug ibid.  Quando rogavit Christus, ne fides Petri deficeret, quid aliud rogavit, ni●i ut haberet in fide liberrimam, fortissimam, invictisfimam, perseverantissimem voluntatem? When Christ prayed, that Peter's Faith should not fail; what else did he pray for, but that in his Faith he might have a most free, most firm, most invincible, and most persevering Will? And Christ's prayer cannot be in vain, as Augustine saith. Now, if Faith have a most constant Will to persevere, doth not the Faithful certainly know that he shall persevere, sith he cannot but know his own Will; as also, that this Will of his is established by Christ's effectual prayer? 
Aug. contra mendacium ad Consen ium, c. 6. to. 4.  Hence, Saint Augustine to Consentius, saith: Quis it a evanescat, ut existimet Petrum hoc habuisse in cord, quoth in ore, quando Christum negavit? Nempe in illa negatione intus veritatem tenebat, & foris mendacium proferebat: Who so vain, as to think, that Peter had that in his heart, which he had in his mouth, when he denied Christ? For in that denial, he held the Truth inwardly, and uttered a Lie outwardly.  
But (say they) this was spoken specially to Peter. 
Object.  No, saith Saint Augustine: Dicente Christo, Rogavi pro te, ne deficiat fides tua; intelligamus ei dictum, qui aedificatur super P●●ra●s: Christ saying, I have prayed for thee, that thy Faith fail not: let us understand it to be spoken to him, who is built upon the Rock. By which place we see, that Saint Augustine did neither hold Peter to be the Rock: nor that stability of Faith was given to him alone, but to every one built upon the Rock.  
But the Pontificians object, that both Saint Augustine and others do say, that God only knoweth who are the predestinate unto life. And Bernard saith, Solus Deus scit, quos elegerit à principio: Only God knoweth whom he hath chosen from the beginning.  
I answer, that when Bernard or Augustine, etc. say thus, it is evident they mean, that God only knows this secret immediately, and of himself alone; also from eternity, and before the elect themselves, namely, before their effectual vocation, come to know it: but that the Saints themselves, being now effectually called, do know this mediately; to wit, by means of their Faith given them of God, and by the infallible testimony of the Spirit of Christ dwelling in all the faithful: let us hear what Bernard saith; Quando sine testimonio electos suos deserat Deus? 
Bern. in Octava Paschae: Ser. 2.  Aut certè qu●nam eis esse poterat consolatio inter spem & metum, sollicitudine anxia fluctuantibus, si nulluns omnino electionis suae habere testimonium mererentur? When doth God leave his elect without witness? Or what consolation, I pray you, could they have floating in an anxious doubtfulness between hope and fear, if they could obtain no testimony at all of their election? Quam enim requiem habene potest spiritus noster, dum praedestinationes suae nullum adhuc testimonium tenet? For what rest can our spirit have, while it retaineth as yet no testimony of its predestination? And for perseverance the same Bernard saith: Quis nos separabit 
Bern. de triplici ●ohar. Sermo.  à charitate Dei? Hoc glutine, agglutinavit nos sibi ille divinus intuitus à constitutione mundi, ut essemus sancti, & immaculati in conspectu eius, in charitate. Scimus enim, quia qui natus est ex Deo, non peecat, quia generatio coelestis sernat eum, Generatio coelestis est aeterna praedestinatio, qua Deus praevidit eos conformes fieri imagini Filij sui. Ex his nullus peccat; id est, in peccato perseverat: quia novit Dominus qui sunt eius, & propositum Dei manet immobile: Who shall separate us from the love of God? With this glue, that divine look and respect of God upon us hath from the foundation of the world cemented us unto himself, that we should be holy, and without blame before him, in love. For we know, that he that is borne of God, sinneth not, because the heavenly generation preserveth him. The heavenly generation is the eternal predestination, whereby God did foresee, that we should be made conformable unto the image of his Son. Of these, none sinneth; that is, none persevereth in sin, because the Lord knoweth who are his, and the purpose of God abideth unmoveable. So Bernard.  
Now of the certainty of Faith in the particular apprehension and application of the whole mystery of our redemption, we have spoken largely before in the fifteenth Chapter. Only let me add here one saying of 
Bern. super Cant. ser. 18.  Bernard: Noli me tangere (inquit, john 20. ) hoc est, desuesce huic seducibili sensui: innitere Verbo, fidei assuesce: fides nescia falli; fides invisibilia comprehendens, sensus penuriam non sentit. Denique transgreditur fines etiam rationis humanae, naturae usum, experientiae terminos. Disce id habere certiùs, id tutiùs sequi, quod illa suaserit. Noli me tangere: nondum enim ascendi ad Patrem meum; nam tangi à fide voluit: Touch me not, saith Christ; that is, dis-wont thyself with this seducible sense: rest on the Word, acquaint thyself with faith; faith that knows not how to be deceived; faith that comprehendeth things invisible, doth not feel the want of sense. For it transcendeth the bounds even of humane reason, the use of nature, and the limits of experience. Learn to account that for more certain, to follow that more safely, which faith shall persuade thee of. Touch me not; for I am not yet ascended to my Father; is as if he had said, he would then be touched by faith.  
Besides the sure and vive testimony of faith, we have the attestation of God's holy Spirit, the testimony whereof is no less infallible, than it is most evident in the heart of every true believer. This holy Spirit assureth all those, that believe in Christ, and belong to him, both of their election and perseverance. This Spirit witnesseth 
Rom. 8. 16. 17.  to our spirits, that we are the Sons of God; that's for our election and adoption: and the Apostle adds, If sons, than also heirs, yea coheirs with Christ of his Kingdom: that's for our perseverance. This Spirit sealeth all believers, and is the earnest of our inheritance. Till when? Even until the redemption of the purchased 
Ephes. 1. 13. 14.  possession, unto the praise of his glory: that is, until the consummation of all our blessedness in and with Christ. Therefore is the Holy Ghost the seal and earnest, even of our perseverance unto glory. This Spirit is that Anointing, whereof Saint john speaketh, The anointing, which ye have received of him, abideth in 
1. joh. 2. 27. 1. joh. 3. 24. 1. joh. 4. 13.  you. And again, Hereby we know, that he abideth in us; by the Spirit, which he hath given us. And again, Hereby we know, that we dwell in him, and be in us, because he hath given us of his Spirit.  
The Pontificians, and Vega by name, being consciously convict, and pressed with these clear evidences, are fain to fly to most miserable shifts and evasions. Forsitan, etc. saith Vega: 
* Perhaps, this is as true, as john's fellow-Apostles were then living, when john wrote this Epistls.  Perhaps it appeareth 
Vega lib. 9 de incertitud. great. cap. 19  more probable, that either Saint john spoke these things of himself only, and his fellow-Apostles: or else, that he speaks not here of the mansion and habitation of the Spirit in some particular persons, but of his general residence in the Church. Yea moreover, saith he, that testimony, whereby Paul proveth, that the faithful do not unfitly call God Father, as we call him in the Lord's Prayer, is not any inward testimony, whereby the Holy Ghost doth testify to every righteous man, that he is absolutely the Son of God by grace: but this testimony (forsooth) is that glorious and most excellent testimony, whereby the Holy Ghost, by admirable signs and wonders, and peculiarly by his visible descending (Acts 2.) hath openly testified to all the world, that they are the Sons of God, which did receive the Faith of Christ, and his Baptism. But to assay to answer these Pontifician Peradventures, and seeming Probabilities, what were it else, but to go about to shape a coat for the Moon? Such lunatic interpretations, such miserable tergiversations, such sly evasions, such absurd and senseless shifts, such false and profane glosses, deserve no other answer than to be hissed and exploded out of every common School, yea whipped also and lashed out of God's Sanctuary, for such their monstrous and shameless profanation of the sacred Truth.   
FINIS.