righteousnesse and with the mouth confession is made to saluation Let Pontificians feare to frame such a iustification as they finde not in the Scriptures Secondly because inherent righteousnesse doth not only diminish the glory but euen abolish the merit of Christ in all his sufferings His glory it is to bee our whole and sole Sauiour this glory hee will not impart to any creature for hee saith I euen I am the Lord and besides me there is no Sauiour Stella obserueth well saying Redemptor redemptus inuicem se excludunt To be a Redeemer and to be redeemed are two incompatible things and cannot consist together But the faithfull are called The redeemed of the Lord Esa. 62. 12. and the Lord the Redeemer therefore in no sort can they be their owne Redeemers vnlesse Christ bee denyed to bee their Redeemer and they his redeemed Againe the merit of Christs sufferings was to intitle vs to the intire obedience and righteousnesse of Christ to make it as firmely and wholly ours by imputation as our sinne was his by imputation But inherent iustification robs Christ of his glory seeing thereby euery man becomes his owne Sauiour at least in part and so Christ is denied to bee a perfect and alone Sauiour And seeing inherent righteousnesse challengeth only a part of Christs merits and consequently alloweth him to be but a party-Sauiour and so also that he bore our sinnes but in part to the end we might fill vp what is wanting eyther by our owne workes or by the surplusage of some fained Church-treasure and workes of supererogation or satisfaction Hence it is that Christ being diuided and our righteousnesse parted betweene him and vs that his death comes vtterly to be abolished and of none effect For as the Galathians ioyning circumcision with Christ and their workes with faith in their iustification came to be abolished from Christ and Christ profited them nothing So all Popish inherency of righteousnesse ioyning Christs merits and mans workes together doth vtterly annihilate and frustrate the death of Christ. For saith and workes are opposite and exclude each other in the point of iustification As the Apostle saith If by grace then it is no more of workes otherwise grace is no more grace But if it bee of workes then is it no more grace otherwise worke is no more worke So that grace and workes are vnreconcileable and incompatible in the worke of iustification Although the Trent Councell doth according to her manner most impiously abuse that former place to the Romanes applying it onely to exclude merit of condignity from those workes which goe before iustification though not merit of congruity according to her equiuocall scope destroying in one little Chapter the true nature and property of faith and grace in our iustification A third reason condemning Popish iustification by inherent righteousnesse is because it peruerteth the whole tenure of the Gospell and those clouds of testimonies therein all euidently prouing our iustification by Christ through faith as hath been formerly declared A fourth reason because it fils the heart with pride as we haue seene in the example of that Pharisee who though he acknowledged God to bee the Author of his many vertues yet because he rested in them and placed there in his righteousnesse and perfection he failed of Gods approbation And we see the Apostle doth often strike vpon this string shewing how pride doth necessarily follow this iustification by workes at any hand for by faith boasting is excluded Rom. 3. 27. 4. 2. 1. Cor. 1. 29. Ephes. 2. 9. Not of workes least any man should boast Implying that works in iustification is as the Leauen of the Pharisees it sowers and swels the whole lumpe And there must needes bee an intolerable height of pride in that mans heart that dare with Lucifer ascend into the seate of God and aspire to be like the most High by ioyning his workes and Christs merits together whereby hee will be iustified in the sight of God and become a fellow Sauiour with Iesus Christ. A fift reason followeth hereupon That consequently this doctrine of inherent iustification leades a man headlong to hell For as it teacheth a man to aspire to a partnership with Christ in his glory in the worke of iustification so it maketh him to haue fellowship with the Diuell and his Angels in their eternall condemnation It is not possible this doctrine should euer bring a man to Heauen it being as it were a Ladder the one side whereof is of Timber and the other side of a Reed ioyned together by rotten steps For mans workes are that side of Reede and Christs merits are the other side of Timber of the Tree of life both ioyned together by the steps of vnsound doctrine of inherent righteousnesse Like those feete part of yron and part of clay no way cohering together In a word this doctrine of inherent righteousnesse is a false and deceitfull doctrine which as it can neuer truly iustifie a man in Gods sight so it can neuer satisfie the conscience with solid comfort For that which iustifies a man in the sight of God giues a man boldnesse and confidence in his presence Therefore the Apostle saith Beeing iustified by Faith we haue peace with God through our Lord Iesus Christ by whom also we haue accesse by Faith into this grace wherein wee stand and reioyce in hope of the glorie of God c. And chap. 8. 33. Who shall lay any thing to the charge of Gods chosen It is God that iustifieth And Heb. 10. 19. where hauing shewed that our iustification stands in remission of sinnes he inferreth thereupon That we haue boldnesse to enter into the Holyest that is into heauen by the bloud of Iesus This is it that giues vs true peace of conscience in our selues and confidence towards God But inherent righteousnesse can neuer giue vs this peace of conscience this confidence towards God being at the best mingled with infinite imperfections and corruptions Euen Bellarmine himselfe confesseth That it is the safest and securest course to relye vpon the only merits of Christ. And we reade that Stephen Gardiner that bloudy persecuter of Gods Saints lying vpon his death bed and being demanded by some that stood by a reason of his faith how hee looked to be saued His answer was That for his part hee beleeued he could not be saued but by the only merits of Iesus Christ but saith hee this is a secret and must be kept from the peoples knowledge for if this gap bee once set open then farewell all good workes Yea Pope Gregory the Seuenth that notorious Hildebrand recounting his many pontificall prerogatiues and among them that one That if the Bishop of Rome haue any personall defaults yet vndoubtedly he is sanctified by the merits of blessed Peter but at length hauing drunk-in such store of iniquitie like water as an old leaking ship now ready to sinke in the very hauens mouth
circumcised to whom circumcision was a signe of regeneration and of Gods Couenant of grace and a seale of faith and Esay puts himselfe in the number Was Esay now vnregenerate And in the name of himselfe and the whole Church of the Iewes hee renounceth all inherent righteousnesse as filthy rags in no sort to bee patched and pieced to that garment of saluation to that robe of righteousnesse namely Christs righteousnesse imputed and put vpon vs by the hand of faith wherein Esay and all the faithfull reioyce as hee saith Esa. 61. 10. I will greatly reioyce in the Lord my soule shall be ioyfull in my God for he hath clothed me with the garments of saluation he hath couered me with the robe of righteousnesse as a Bridegroome decketh himselfe with ornaments and as a Bride adorneth her selfe with her Iewels And in the 43. of Esay vers 25. 26. there is a flat opposition betweene Gods mercy and our workes in iustification I euen I am hee that blotteth out thy transgressions for mine owne sake and will not remember thy sins But may not our workes come in as sharers with Gods mercies What workes The Prophet addeth in Gods person Put me in remembrance let vs pleade together declare thou that thou mayst be iustified If God pleade with vs in iudgement we haue no euidence of any workes in vs whereby to be iustified in his sight But our workes and obedience to Gods lawes are called our righteousnesse As Matth. 5. 20. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees yee cannot enter into the Kingdome of God I answer this place may well be vnderstood of Euangelicall righteousnesse opposite to that legall righteousnesse of the Scribes and Pharisees and so Christ points vs to the righteousnesse of faith in him But admit our workes be called our righteousnesse what then doth it follow that this is our righteousnesse to iustifie vs in the sight of God Nothing lesse For Moses saith speaking of obedience to Gods commandements Deut. 9. Speake not thou in thy heart after that thou art come to possesse that good Land saying For my righteousnesse the Lord hath brought me in to possesse this Land No saith Moses vnderstand that the Lord thy God giueth thee not this good Land to possesse it for thy righteousnesse Now the Land of Canaan was a type of Gods Kingdome which wee cannot come to possesse by our own inherent righteousnesse Whereupon St Ambrose in his enarration vpon the 43. Psalme but according to our accompt 44. v. 3. They got not the Land in possession by their owne sword c. saith Patres nostri vtpote proximi haredes Patriarcharum plantati in terra repromissionis non suis â—oâ— meritis vindicabant Our fathers to wit the next successours and heires of the Patriarches beeing planted in the Land of promise did not claime this as due to their merits Ideo nec Moses eos induxit ne Legis hoc existimetur esse sed gratiâ— 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 worke of the Law but of Grace for the Law examineth workes or merits but Grace respecteth faith Therefore as not Moses but Iosua or Iesus for so was his Name was appointed to bring the children of Israel into the possession of Canaan the Land of promise which importeth also the Land of mercy or of grace So not the Law giuen by Moses but Iesus Christ by whom came grace and truth hee our true Ioshua 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 quod non facta sua vnumquemque iustificant sed fides prompta dicit Domino Tu es ipse Rex meus Deus meus qui mandas salutes Iacob Therefore saith holy Ambrose he that presumeth not in his owne arme that is in his workes but in the grace of God beleeuing that not a mans workes but his prompt and cleare faith doth iustifie him this man saith vnto the Lord Thou art my King and my God that commandest saluation for Iacob True it is that the same Father in another place saith Sola fides non sufficit operari per dilectionem c. Sole faith is not sufficient it is necessary that faith worke by loue and conuerse worthy of God And a little after Festinemus c. Let vs hasten to enter into that rest because faith is not sufficient but a life beseeming faith must be added and great care vsed that faith bee not idle For it is necessary for euery one that would possesse Heauen to adorne his faith with good workes So he True a most pious and Christian speech but in all this he saith not that faith alone is not sufficient to iustifie vs in the sight of God and so to bring vs to the possession of Heauen for then hee should contradict himselfe elsewhere where hee saith Sublatis omnibus operibus legis sola fides posita est ad salutem All the workes of the law being remoued onely faith takes place in our saluation Marke he saith Sola fides onely faith And againe the same Father saith elsewhere Non operibus iustificamur sed fidâ— quoniam carnalis infirmitas operibus impedimento est sed fidei claritas factorum obumbrat errorem quae meretur veniam delictorum We are not iustified saith he by workes but by faith because the infirmity of the flesh is an impediment to workes but the glory of faith doth couer the errour of our workes which faith obtaineth remission of sinnes And againe Infirmitas excludit à venia fides excusat à culpa Our infirmity excludeth vs from pardon and faith excuseth vs from blame And setting downe his peremptory iudgement grounded vpon Scripture he saith Arbitramur secundum Apostolum iustificari hominem per fidem sine operibus legis Iustificetur ergo ex fide Dauid qui per legem peccatum agnouit sed peccati veniam ex fide credidit Wee definitiuely conclude saith hee according to the Apostle that a man is iustified by faith without the workes of the law Therefore let Dauid be iustified by faith who by the law acknowledged his sinne and by faith beleeued the pardon of his sinne And againe elsewhere Deus clementia bonitatis suae semper homini procurans vt quod sine lege peccatum erat in lege posset deleri hoc decreuit vt solam fidem poneret per quam omnium peccata abolerentur That is God by the clemency of his goodnesse alwayes prouiding for man that both sinne committed without law and in the law might be blotted out hath made this decree to appoint sole faith whereby all mens sinnes might be abolished Now compare these iudicious sayings of this holy man with that hee said
nouell doctrine of such men is a high pride and presumption carrying others also to the top of the same pinacle by perswading them that they haue true Repentance before faith in Christ by which they are at least in part regenerate sanctified and cleansed Obiect But is there no preparation vnto the receiuing of grace and iustification Is not at the least the hearing of the Word a worke of preparation to grace Answ. True it is that faith sauing and iustifying faith commeth by hearing and hearing by the word of God Rom. 10. 17. So that the hearing of the Word of God is the ordinarie meanes to beget sauing Faith and Grace in vs. Obiect But hearing of the Word is in our owne power and hearing of the Word is a preparation vnto Grace therefore it is in our owne power to prepare our selues vnto grace Answ. To heare is in our owne power but hearing of the Word is not simply a preparatiue vnto grace but rather an externall meanes thereunto For vnlesse God do giue aspeciall blessing to the outward meanes of hearing the Word in opening our hearts as he did the heart of Lydia wee heare the word but as a sound or as a strange historie or parable and as a deepe mysterie hidden from vs. The Iewes did heare Christs Oracles and see his Miracles yet for all that were they no better than deafe and blinde men God must open the heart to vnderstand and to apprehend by Faith the mysterie of Christ preached else Paul may plant and Apollos water in vaine Obiect To what purpose then is it for any to come to heare the Word of God if thereby he be not the better fitted and disposed to receiue grace Answ. Although God be the only author and actor of working grace in vs yet for as much as he doth this by the Ministerie of his Word which he hath appointed as the ordinarie meanes to beget faith and all other sauing graces in vs therefore it is our part and duty to attend vpon and vse the means waiting for Gods blessing vpon it So that all the worke of preparation to grace on our part is without vs not within vs namely the hearing of the Word preached and Gods speciall blessing vpon it Obiect But it is in our free will and choyce to heare the Word of God or not to heare it and therefore something is to be ascribed to free-will in setting vs at least in the way to iustification Answ. It is no otherwise in our free will and choyce before our conuersion to heare Gods Word than to heare any humane historie propounded vnto vs. For before our vnderstanding bee by faith illuminated to apprehend and apply Christ vnto our selues and to know him to be our Sauiour in particular we haue no will to heare the Word as the Word of God which is able to saue our soules but rather as the word of man Obiect But doth not a man vnderstand the Word preached vnlesse first his vnderstanding be illuminated by Faith Answ. A naturall man may by hearing come to haue a generall vnderstanding of the Word of God as a true historie but before he bee indued with sauing faith from God his vnderstanding is not illuminated to know God in Christ to bee his Father and Christ to bee his Redeemer which is the summe of the Gospell and the seale which wee set vpon the truth of God therein Iohn 3 33. Obiect But Iohn Baptist was sent to prepare the way of the Lord. Answ. The Ministerie of Iohn was to teach men to beleeue in Christ pointing at him that was to come So that by his Ministerie men beleeuing and beeing baptized into Christ they might thereby be said to bee prepared to a more plentifull measure of receiuing Christ and his Spirit as afterwards they did hauing the first seeds of Faith already sowne in their hearts Obiect But another obiects before true conuersion a man must renounce the first couenant become humble confesse his vnworthinesse his hardnesse of heart his naturall disabilitie towards his owne saluation hee must feare God loue God and the like or else a man is incapable of and indisposed to receiue the grace of conuersion Answ. Indeed a fellow-minister of the Gospell was very earnest on a time in defending of this He desired me to resolue him in it by writing as being a matter of maine consequence and a maine ground wherewith many other opinions on foote in these daies would stand or fall Now I could haue wished to haue heard his reasons of that his obiection 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 couenant to become humble c. I say no man can doe it till he be in Christ. My reason is because till a man be in Christ he is dead blinde proud hard-hearted without the feare of God without the loue of God Euery man is actually either the child of wrath in the state of sinne and death or the childe of God in the state of grace and life There is no terme betweene these two There is no terme or medium betweene a man liuing and dead but the very instant of his soules departing from the bodie which is in the twinckling of an eye No more terme or medium is there betweene a man dead in sinne and liuing by grace but the very instant of his conuersion For euery man I say is eyther a dead man in the state of sinne or a liuing man in the state of grace a third terme cannot come betweene Now while a man is in the state of sinne he is dead If dead he vnderstands nothing that sauours of grace nor hath hee any disposition or affection in him thereunto While he is vnder the dominion of sinne hee is nothing but meere enmitie and rebellion against God and his Grace as the Apostle saith Rom. 8. The wisedome of the flesh or To be carnally minded is enmity against God This is the state of a man vnregenerate vnconuerted Beeing thus hee is proud senslesse of his hardnesse of heart senslesse of any naturall disabilitie towards his owne saluation without loue without feare of God as Rom. 3. He is not subiect to the Law of God neither indeede can bee Rom. 8. Hee is so farre from renouncing the first couenant of works that before his conuersion the more morall vertues which Saint Augustine cals but splendida peccata either the frame of his naturall and corporall constitution or of his more liberall education hath adorned him with the more is hee apt to relye vpon the first couenant trusting to bee saued by his good workes But I say againe that when I see in a man these things that he renounceth the first couenant that he is humble that he confesseth his vnworthinesse that hee complaineth of the hardnesse of his heart that he renounceth himselfe and his owne abilities towards his
he is both from the first originall of it so abstruse as also by reason of the continual contentions on both sides so inuolued and intricate that to cleare the truth we can scarce finde where to beginne And herein he saith perhaps too true But the Pontificians treading this endlesse maze may thank their owne Shoolemen who first drew this Labyrinth filling it full with the many meanders of their manifold distinctions whereby they haue so intoxicated euen their strongest brains with often turnings as it is no maruaile if subtile Soto himselfe and others of his society doe so much busie themselues in vaine to finde the right doore of faith as the blinde Sodomites were puzled in seeking the doore of the righteous Lot which they could not finde out So that for a man to go about to tread this Pontifician Maze may seeme an endlesse labour But if wee repaire to the Councell of Trent therein wee shall finde the whole spawne of the errours of faith compact in one lumpe together The Councell of Trent or the Church of Rome which you will acknowledgeth and admitteth only one kinde of faith namely an Historicall faith which say they is common to all men good and bad yea common to the very Diuels themselues The summe whereof is set down in the fifteenth Chapter of the sixt Session and in the twenty eight Canon Their words are these Aduerâ—us etiam hominum quorundam callidaingenia qui per dulces sermones 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 diuinae legis doctrinam defendendo quae à regno Dei non solum infideles excludit sed fideles quoque fornicarios adulteros molles masculorum concubitores fures auaros ebriosos maledicos rapaces caeterosque omnes qui laetalia committunt peccata à quibus cum diuinae gratiae adiumento abstinere possunt pro quibus à Christi gratia separantur That is Also against the cunning wits of certaine men which by sweet words and benedictions seduce the hearts of the innocent wee are to affirme that not onely by infidelity whereby euen faith it selfe is lost but also by any mortall sinne whatsoeuer although faith bee not lost yet the grace of iustification being receiued is lost maintaining the doctrine of Gods law which excludeth from the Kingdome of God not onely vnbeleeuers but also beleeuing or faithfull fornicators adulterers effeminate abusers of themselues with mankinde theeues couetous drunkards raylers extortioners and all other that commit deadly sinnes from which they might haue abstained by the helpe of Gods grace and for which they are separated from the grace of Christ. In which words we may obserue two remarkeable things concerning the Popish faith first that it hath no coherence with the grace of iustification seeing as they teach the grace of iustification may be lost and yet faith remaine stil in a man the second is that this faith of theirs is coÌ„mon to whoor-mongers to adulterers and all kind of lewd persons whom they cal beleeuing or faithfull though shut out from the kingdom of God To this they adde also the twenty eight Canon Si quis dixerit amissa perpeccatum gratia simul fidem semper amitti aut fidem quae remanet non esse veram fidem licet non sit viua aut eum qui fidem sine charitate habet non esse Christianum anathema sit If any man shall say that grace being lost by sinne faith together with it is alwaies lost or that which remaineth is not true faith though not a liuing faith or that he who hath faith without charitie is not a Christian let him be accursed So that according to Romes doctrine a man may haue faith and want grace and a dead faith with them is a true faith and faith without charity may serue to make a Christian. According to which doctrine the Diuell should haue a true faith and consequently not to bee denyed to bee a Christian Euen as the Turkes call their circumcised Mussel-men that is true Beleeuers such true Beleeuers may the Pontificians be allowed to be Vega giues the reason of this Quod sancta Synodus fidem peccatorum fidem veram appellauit c. 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 terme to make plaine to all men the Catholicke doctrine of the identity of faith vnformed and formed And lest any hereby should bee deceiued therefore shee hath put this qualification licet non sit viâ—a although it be not a liuing faith And yet the same Vega saith there Quod si Lutherus c. If Luther had only said that which he writ in his Commentary vpon the Galathians Si vera fides est c. If faith be true and if a man be truly a Sonne charitie shall not be wanting we had neuer opposed him Yea Vega but take Luthers meaning withall That wheresoeuer true faith is there is charity and then you will retract your words and hold on your opposition not against Luther but against the truth Soto also 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 fainedly or falsly as Lutherans say saith hee sed propriè legitimè verè but properly legitimately and truly make a man a Christian and the member of Christ according to the Text. But thus we come to discouer the Councels reasons why she cals a dead faith a true faith as also her meaning where she saith That the instrumental cause of iustification is the sacrament of Baptisme which is the sacrament of faith sine qua without which faith no man euer came to be iustified This might giue some colour to iustification by faith sauing that they say They may haue faith without iustification And againe in the same Chapter whereas they equiuocate egregiously saying That faith vnlesse hope and loue be added to it doth not perfectly vnite vs vnto Christ alledging that of Iames Faith without workes is dead and fruitlesse and that of Paul That in Christ Iesus neyther circumcision auaileth any thing nor vncircumcision but faith which worketh by loue yet they meane no other faith but that which is by nature voyde of loue and hope seeing it can subsist without them And so consequently the faith that they hold and maintaine is no liuing but a dead faith which may bee in the damned yea which is in the very Diuels And for the further opening and confirming of the Councels minde â—â—â—his maine point let vs heare further what her two Champions and Expositors Vega and Soto in their learned Commentaries vpon this Session
the which wee are brought by things which are seene So that neyther about the obiect of things which are seene can it bee called credulity or incredulity nor againe can it be called faith but when a man hath certainty concerning those things which are not seene more than concerning those things which are seene For because those things which are yet in hope are reputed as yet without substance or subsistence and faith giueth vnto them their substance not that it addes any thing vnto them but it selfe is the substance or subsistence of them For the purpose the resurrection is not yet fulfilled not yet present oâ— subsistent but faith makes it to subfist in our soule this is it which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance So Chrysostome Yea this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it importeth a subsisting signifieth also animum praesentem a confidence or full assurance of the mind And it is sometimes vsed in authorsfora fastening or a close ioyning together as a ioynt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fast iuncture And such is faith which ioyneth the obiect the subiect together making the things hoped for to be as it were in our present possession It is also the euidence of things not seene presenting them visibly and sensibly before vs like a most cleare perspectiue glasse which presents and attracts as it were the most remote obiect nearer to the eye for the clearer view of it Thus Abraham and those other Saints of the Old Testament saw these inuisible things afarre off with the eye of Faith Heb. 11. 13. and were perswaded of them and imbraced them as the Apostle excellently declareth Thus if sauing and iustifying Faith bee the substance the subsistence the assurance the confidence the coherence of things hoped for if the euidence the argument and demonstration of things not seene prepared for such as loue God reuealed to vs by the Spirit how then is not this Faith most sure certain of iustification eternall saluation 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 Latine renders it well that is In whom to wit Christ we haue boldnesse and accesse with confidence through the faith of him Now what boldnesse or confidence can a man haue without assurance and certainty And Heb. 3. 6. Christus tanquam Filius in dâ—mo sua â—quae domus fâ—mâ—â— nos si fiduciam gloriam spei vsque ad finem firmam râ—tineamâ—â—s Christ as a Sonne ouer his owne house which house are we if we hold fast the confidence and the reioycing of the hope firme vnto the end Now the strength of a house doth mainly stand vpon the firmenesse of the foundation And the Apostle as wee haue heard cals Faith the foundation of things hoped for And Heb. 4. 16. Adeamus ergo cum fiducia ad Thronum gratiae vt misericordiam c. Let vs therefore come with boldnesse vnto the Throne of grace that we may obtaine mercy and finde grace to help in time of neede And Heb. 10. 19. Habentes itaque fratres fiduciam c. Hauing therefore brethren boldnesse to enter into the Holiest by the bloud of Iesus c. accedamuâ— cum vero corde in plenitudine fidei c. let vs draw neare with a true heart in full assurance of Faith hauing our hearts sprinkled from an euill conscience and our bodies washed with pure water let vs hold fast the professioe of our Faith without wauering for he is faithfull that promised c. And 1. Ioh. 5. 13. 14. Haec scribo vobis c. These things I write vnto you that beleeue on the Name of the Sonne of God That yee may know that ye haue eternall life c. Et haec est fiducia quam habemus ad eum And this is the confidence that wee haue in him c. Thus we see what glorious Elogies or Prayses the holy Ghost giueth to sauing Faith the proper effects whereof are assurance truth confidence boldnesse which the vulgar Latine so often translateth Fiducia a word much enuied by the Councell of Trent and extreamely inueighed against yea and shamelesly iniured by Vega who taking vpon him to interpret the meaning and to measure out the latitude of Fiducia doth pitifully mangle and mince it saying that it hath some certaine agreement with Faith but so as it is distinct from certainty and that it is a kinde of motion of the appetite and that it may be in deadly sinners trusting that they are iustified when they are not and that it is a probable perswasion of obtaining our desire and that this probable perswasion of obtaining the mercy of God is a most fit meanes to the obtaining of Faith So that in the conolusion this Fiducia is by Vega preferred to be set in the ranke of preparatory graces sauing that I doe not see how Fiducia can be a meanes to beget Faith seeing he puts Faith also among his preparatiues and also in another place â—aith That Theologicall Faith is the beginning of Iustification which Faith may be in those that sleepe and want the vse of reason and Fiducia is onely an act or a consequent passion issuing from it O miserable perplexities How doe these Poâ—tiâ—icianâ— torment their wits in making infinite doublings to make men lose the right path like the Lapwing which wâ—â—rieth her selfe partly with her owne plaining voice and partly with her deuious and extrauagant â—luttering about farre enough from the marke yet so as if shee were still about it and all to deceiue and diuert the Fowler from coâ—â—ing neare hâ—r â—â—â—â— But the Doctrine of the certainty of sauing Faith is further confirmed by the holy Ghost As Ioh. â— 33. The Lord saith Hee that hath receiued his testimony hath set to his 〈◊〉 that God is true What seale is this but the seale of Faith So the Lord applies it vers 36. Hee that beleeueth â—â— the Sonne hath euerlasting life And St. Iohn ioynes them both together setting the seale of Faith to the testimony 1. Iohn 5. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the testimony of God which he hath testified of his Sonne Hee that beleeueth on the Sonne of God hath the testimony in himselfe Faith then is the seale of Gods testimony and what greater certainty or assurance can be than in a seale Also Matth. 9. 2. Confide fill c. Sonne be of good comfort or be confident as the originall word signifieth thy sinnes be forgiuen thee So vers 2â— Confide â—â—liâ— c. Daughter bee confident thy Faith hath saued thee So that the confidence of sauing Faith in the remission of sinnes is not onely in the masculine sexe Sonne be confident but euen in the female and weaker sexe Daughter be confident thy Faith hath saued thee goe in peace This certainty of Faith is also confirmed by
varijs opinionibus nostrae fidei Sacramenta non magis certa veritate subsistant Nonne si fluctuat fides inanis est spes nostra Sed absit vt putemus in fide vel spe nostra aliquid vt is put at dubia â—stimatione pendulum non magis solum quod in ea est certa ac solida veritate submixum oraculis miraculis diuinitus persuasum stabilitum consecratum partu Virginis sanguine Redemptoris gloria resurgentis Testimonia ista credibilia facta sunt nimis Si quò minùs ipse postremò Spiritus reddit testimonium spiritus nostro quod filij Deo sumus that is Abailard hath defined faith to bee an opinion as if it were lawfull for euery one to speake and determine of faith as they listed or as if the mysteries of our faith depended vpon vncertainty in wandring and wilde opinions and did not rather subsist in a most certaine verity For if faith bee wauering is not our hope also vaine But far be it that wee should thinke that there is any thing in our faith or hope wauing as he thinketh in a doubtfull opinion and not rather the onely thing that is in it is supported with the certaine and solid truth perswaded by oracles and miracles from God established and consecrated by the birth of the Virgin by the bloud of the Redeemer and by the glory of him that rose againe These testimonies are most credible If they were not sufficient the Spirit himselfe in the last place doth giue testimony to our spirit that we are the Sons of God Quomodo ergo fidem quis audet dicere aestimationem nisi qui Spiritum istum nondum accepit quiue 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 receiued that Spirit or who knoweth not the Gospell or reputes it a fable I know whom I haue beleeued and am certaine cryeth the Apostle and doest thou whisper faith is an opinion So Bernard So that in Bernards time who liued betweene foure and fiue hundred yeares agoe the darknesse of Egypt had not as yet so ouer-spread the earth but that some light shined in the land of Goshen to giue light to Gods people Nor had the deluge of Apostacy breaking forth from the great deepe of the mysterie of iniquity and falling down in Cataracts from the top of that Skye-threatning seuen-hild Citie sitting vpon many waters so ouer-flowed the firme ground of Christian faith but that the Doue of Gods Elect might finde some place to pitch the foote of the certainty of saluation vpon There be also sundry other accessory testimonies to establish euery true beleeuer in the certainty of his saluation as the holy Scriptures wherein is set downe the truth of Gods promises The Scriptures are strong and euident testimonies of God and therefore called the Two Testaments of God Search the Scriptures saith Christ for in them yee finde euerlasting life and they are they which testifie of me And Iohn 20. 31. These things are written that yee might beleeue that Iesus is the Christ the Sonne of God and that beleeuing yee might haue life through his Name St. Augustine vpon the words of the Psalme God is faithfull in his words c. saith Noluit sibi credi dicenti sed voluit teneri Scripturam sanctam c. God would not haue his bare saying to be beleeued so much as he would haue the holy Scripture to be firmely holden euen as if you should say to a man when you promise him any thing Thou doest not beleeue me behold I giue thee my writing for it for seeing one generation goeth another commeth the Scripture of God ought to remaine as a certaine hand-writing of God which all passengers reading may hold fast the way of his promise c. And Bernard saith vpon these words Matth. 8. Speake but the word onely c. Bonum est si dicantur verba sed nihilominus bonum est si scribantur verba c. It is good if the words bee spoken but yet it is good also if the words be written For the word flyeth away irreuocable vnlesse it be committed to writing Scriptura c. The Scripture makes the word both stable and visible St. Ambrose saith Sermo plurimâ—â— Scripturarum animam confirmat quodam spiritalis gratiae colorat vapore The plentifull speech of the Scriptures doth confirme the soule and as it were colour it with a certaine vapour of spirituall grace And vpon the Epistle to the Romanes Chapt. 1. vers 2. In the holy Scriptures Hoc ad cumulum c. This hee added to the heape of his true protestations that hee might cause the greater faith in the beleeuers And Theophilact vpon Luke 16. They haue Moses and the Prophets c. saith Nothing is so profitable as the diligent searching of the Scriptures for by searching of the dead the Deuill may deceiue vs but those which soberly search the Scriptures nothing can deceiue them for they are the lanthorne and light whereby the theefe is discouered and taken tardy So that the holy Scriptures are a strong foundation to build the certainty of Faith vpon So the holy Sacraments which are the seales of Gods Testaments they are all the seales 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 themselues doe ascribe so much to the efficacy of the Sacraments as conferring grace ex opere operato as they terme it whereupon might seeme to follow a necessity of certainty of grace in all those that are partakers of them But such is their inueterate enmity against this certainty that rather than they will shew the least fauour 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 as he would seeme ingeniously professeth to act the aduersaries that is the Protestants part in alledging their proofes for the certainty of faith sealed by the Sacraments both out of the Scriptures and out of the Fathers But whatsoeuer the proofes and authorities be Vega very wittily as his manner is reduceth all their answers to these three heads First Admit saith he that those things required to the worthy receiuing of the Sacraments be certaine and fixed yet no man can be certaine that he hath omitted nothing requisite thereunto for there might be remaining in him some errour or inuincible ignorance before the receiuing of the Sacrament and so in regard of his indisposition he is vncertaine of any grace receiued or ratified by the receiuing of the Sacrament And so Vega makes a mans iustification to
depend vpon the worthinesse or vnworthinesse of his owne disposition or preparation in comming to the Sacrament whereof say they as none can be certaine that it is as it ought to be but the contrary rather so neither can he be certaine of any grace receiued by the Sacrament But as the good King Ezechias prayed for the commers to the Sacrament of the Passeouer saying The Lord God pardon euery one that prepareth his heart to seeke God the Lord God of his Fathers though hee be not cleansed according to the purification of the Sanctuary that is so exactly as hee ought And the Lord hearkened vnto Hezechias and healed the people So though we come short as the best doe in the performance of holy duties according to that perfection which the Lord requireth yet there is place alwayes left for humble prayer both to procure Gods pardon for our faylings and his speciall grace and blessing in our reuerent vse of his holy Ordinances But this in briefe by the way to confute Vega's folly Secondly he answereth That though there bee no errour nor inuincible ignorance remaining in a man that is to receiue the Sacraments yet saith Vega I do not see it euery way certaine that those things are sufficient which are accounted requisite to iustification with the Sacrament of Baptisme or Penance For it is not certainly receiued of all that these Sacraments doe conferre the first grace As the Master of the Sentences Alexander Hales and Gabriel Biel are of the contrary opinion And sith these opinions saith hee are not condemned expresly by the Church although the opposite opinions be much more probable therefore there is place left for all kinde of doubtings and hesitations about our iustification as well after the receiuing of the Sacraments as before So that there is no more ground whereof to gather the certainty of grace because of the Sacraments receiued than by reason of our owne disposition But his third answer is the maine one he stands vpon for he saith Vtque radicitus totum hoc argumentum subruamus â—neruemus dico tandem c. And that wee may ouerthrow this whole argument by the rootes and vtterly disable it I say thirdly c. Here we cannot chuse but erect our expectation vnto some prodigious exployt to be performed by this Champion What will he doe He comes Sampson-like and makes no more reckoning to pull downe the pillars whereon the whole frame of Christian faith standeth than Sampson did to pull downe the house vpon the Philistims heads But let Vega beware hee pull not an old house vpon his owne head Well Dico tandem c. I say once for all that although it may be certaine by faith that any kinde of repentance for sinnes with a purpose of keeping the Commandemets and a desire to receiue Baptisme be together with Baptisme and Penance sufficient to obtaine grace yet it doth not follow that our grace may by faith be certaine vnto vs. For although it may appeare euidently to euery one whether he hath these things or no yet none can be certaine by faith or euidently that he is truely baptized or absolued because there is necessarily required vnto the accomplishing of these and all other Sacraments an intention in the Priest to doe that which the Priest doth as is decreed in the seuenth Session of this our Councell Can. 11. But of that intention in the Priest no man without diuine reuelation can by faith or euidence be certaine And so forth to this purpose Thus doth Vega at one blow stagger the certainty of faith confirmed by the Sacraments nay not onely stagger it but strike it dead if certainty as the Pontificians in their Councell haue decreed must depend vpon the intention of the Priest in the time of consecrating the Sacraments and without the Priests intention the whole Sacrament is voyde and vaine and whether the Priests intention were going a wool-gathering or no no man knoweth Into such a miserable exigent of vncertainty haue the Pontificians implunged themselues as into the very Gulfe of Hell where doubt and despaire dwels Now for those diuine helpes to the natiue certainty of sauing Faith we may summe them vp and reduce them to this gradation As first Gods Word Dictum Iehouae secondly Gods promise thirdly his oath fourthly his hand-writing fifthly his seale sixthly his earnest or pledge 2. Cor. 5. 5. So that God as it were by so many steppes and degrees leades our Faith to the very top of the impregnable Rocke of all infallible and vnmoueable certainty Another accessory testimony confirming the certainty of faith is a good conscience which is not onely conscientia rectè factorum but faciendorum not onely a good conscience in regard of our life past wherein we haue endeauoured to liue vprightly and heartily repented vs of whatsoeuer we haue mis-done eyther by omission or commission but also in regard of the time to come while we resolue in a sincere purpose of heart and endeauour with all our power to serue God in holinesse and righteousnesse all the dayes of our life Of the good conscience of the life past the Apostle speaketh whereby the certainty of his faith is sealed vp vnto him 2. Tim. 4. 6. 7. I am now ready to be offered and the time of my departure is at band I haue fought a good fight I haue finished my course I haue kept the faith Whereupon hee concludes in the certainty of Faith Henceforth is laide vp for mee a Crowne of righteousnesse which the Lord the righteous Iudge shall giue mee at that day And of his good conscience for the time to come he speakes Phil. 3. 13. Brethren I count not my selfe to haue apprehended but this one thing I doe forgetting those things which are behind reaching forth vnto those things which are before I presse towards the marke for the price of the high calling of God in Christ Iesus Also Heb. 13. 18. Pray for vs for we trust we haue a good conscience in all things willing to liue honestly Now the conscience of a man is weighty and magna in vtramque partem as the Orator said It is a powerfull testimony eyther to accuse or to acquite a man As Rom. 2. 15. The Apostles good conscience was a comfortable testimony vnto him Acts 23. 1. So 2. Cor. 1. 12. Our reioycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we haue had our conuersation in the world Now a good conscience hath many branches eyther as it reflects vpon Faith so it is priuie to the remission of sinnes and reconciliation of the soule with God or as it respecteth our loue both of God and of the godly in especiall Loue is another seale of Faith as 1. Iohn 3. 18 My little children let vs not loue in words neither in tongue but in deed and in truth
And hereby wee know that wee are of the truth and shall assure our hearts before him And vers 14. We know that we haue passed from death vnto life because we loue the brethren Yea this is such a badge as all men may know vs to belong to Christ Iohn 13. 35. By this shall all men know that yee are my Disciples if yee haue loue one to another Another seale of the certainty of Faith is affliction for Christs cause Hereupon the Apostle saith 2. Cor. 1. 5. As the sufferings of Christ abound in vs so our consolation also aboundeth by Christ. And hereupon hee groundeth the certainty of his hope not onely touching himselfe but also the Corinthians themselues vers 7. And our hope of you is stedfast knowing that as you are partakers of the sufferings so shall you be also of the consolation Yea the afflictions which Gods children suffer for Christ are occasions and meanes to fasten our faith the more surely vpon God as vers 9. We had the sentence of death in our selues that we should not trust in our selues but in God which raysed the dead The Apologue of the Traueller may be a Morall vnto vs in this matter The Sun and the Winde plaid each their part by turnes to see which could first cause the wayfaring man to cast his cloake off The Winde blowing and blustring vpon him caused him to buckle it closer to him but the Sun working vpon him with his warme rayes at length made him weary of his weede and to cast it aside So preualent are the blasts of afflictions to cause the Christian Pilgrim to buckle his mantle of Faith closer vnto him when as the flattering gleames of outward prosperity doe cause often times a feeble fainting in the soule To this purpose the Apostle saith excellently 2. Cor. 4. 8. We are troubled on euery side yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed Alwayes bearing about in the bodie the dying of the Lord Iesus The Apostle keepes his Cloake close about him for all the storme that the life also of Iesus might be made manifest in our mortall flesh And vers 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light affliction which is but for a moment worketh for vs a farre more exceeding and eternall weight of glorie For our suffering with and for Christ is a sure token of our reigning with him Rom. 8. 17. If so be that we suffer with him we shall also bee glorified together with him Hereupon the Apostle reioyceth yea and glorifieth in this behalfe 2. Thes. 1. 4. We our selues glory in you in the Churches of God for your patience and faith in all your persecutions and tribulations that ye indure which is a manifest token of the righteous iudgement of God that yee may bee counted worthy of the Kingdome of God for which ye also suffer seeing it is a righteous thing with God to recompence tribulation to them that trouble you and to you who are troubled rest with vs when the Lord Iesus shall be reuealed from Heauen with his mighty Angels c. And Rom. 5. 1. c. Therefore being iustified by Faith wee haue peace with God through our Lord Iesus Christ by whom also we haue accesse by Faith into this grace wherein we stand and reioyce in hope of the glory of God And not onely 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 loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. So that by these places of holy Scripture wee may note what a strong euidence and assurance of saluation a faithfull man receiueth from the vse of afflictions such as he suffereth especially for Christs cause They are infallible tokens vnto vs of Gods righteous iudgement to come yea they are the very Characters of Christ. As the same Apostle saith Gal. 6. 17. From henceforth let no man trouble me for I beare in my body the markes of the Lord Iesus As if the Apostle had said Let no man go about to disturbe my Faith or to trouble and blunder the clear chrystall fountaine of that Euangelicall Doctrine which I haue both preached and practised with the mixtures of legall Ceremonies and carnall Rites for I am ready to seale vp with my dearest bloud this my Faith and Doctrine bearing already about in my body the ignominious markes as the world accounts them of the Lord Iesus as the most certaine seales and testimonies of my reioycing in Christ Iesus by which reioycing I dye daily In a word the afflictions of Christ are the Christians high-way to Heauen Acts 14. 22. Paul confirmed the soules of the Disciples by exhorting them to continue in the Faith concluding that we must through much tribulation enter into the Kingdome of God So that a Christian asking the way by which he must trauell to the Kingdome of Heauen his Country and being told that the way through which he must passe is a very narrow and strait passage incumbred with many difficulties and dangers strowed with thornes and bryars beset with band-dogs and wilde beasts crawling with serpents and snakes and lying through a barren and desolate desert where hee must looke to finde but hard entertainment suffer much hunger and thirst cold and nakednesse c. will not this Christian Traueller meeting with such signes and tokens of his way chawked out vnto him aforehand perswade himselfe that he is now in the right way to his Countrey Whereas if hee meete with pleasant pathes through fertile fields and bespangled meadowes and pleasant groues and chrystall riuelets to refresh and delight him and in stead of saluage wilde beasts and serpents finde courteous entertainment and kinde vsage of the Natiues and Patriots of the Country may he not iustly suspect he is out of his way For as one saith Non est ad astra mollis è terris via The passage from earth to Heauen is not strowed with Roses Afflictions then being the way to Gods Kingdome the Christian mans Country it is a strong euidence that he is one of Gods Sons and Children whom the Father thus chasteneth as the Apostle saith Another meanes to strengthen our Faith in the certainty of it concerning saluation is our manifold infirmities a thing not more strange than true For as the Apostle saith 2. Cor. 12. 10. When I am weake then am I strong Therefore saith he I take pleasure in infirmities most gladly therefore will I reioyce in mine infirmities that the power of Christ may rest vpon me Now the reason why our infirmities and weaknesses doe tend to our further strengthning in Grace and Faith is not out of the nature and property of infirmities but because they driue vs from
made his being mystically vnited vnto him so in him adopted the Sonnes of God by grace as we shewed at large before Now I call these ordinary conditionall means not simply absolute as Christ is because although by the meanes of these to wit the Word and Sacraments men are ordinarily brought vnto saluation 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 vse of the ordinary meanes as Infants dying before Baptisme and many Children dying before they come to heare the Word of God and so actually in regard of the ordinary meanes to beleeue God being an absolute and free agent that can worke aboue meanes and without meanes aboue all that we can thinke as saith the Apostle is not so bound to the ordinary conditionall meanes but that hee can and doth without them saue all those that belong to the Couenant of grace elected in Iesus Christ the onely absolute meanes Againe I call the Word and Sacraments conditionall meanes because though they bee not so absolute so to tye God as if he could not saue vs without them yet they be so conditionall as we may not looke to be saued but by them if God doe giue vs opportunity to vse them and make vs capable of them For God did no lesse ordaine these ordinary meanes whereby wee should come ordinarily to receiue Christ than he did ordaine Christ himselfe the onely absolute meanes whereby we must be saued Hence it is that St. Augustine according to his manner saith excellently Tunc voluisse hominibus apparere Christum apud eos praedicari doctrinam suam quando sciebat vbi sciebat esse qui in eum fuerant credituri quod posset sic dici Quando sciebat vbi sciebat esse qui electi fuerant in ipso ante mundi constitutionem Then was Christ willing to haue himselfe made manifest vnto men and his doctrine to be preached among them when he knew and where he knew there were such as should beleeue 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 Gospell is preached principally for no other end but to manifest Gods glory in the sauing of his elect So it is an infallible marke wheresoeuer God sends the meanes of saluation in the preaching of his Word there is some of his elect to be called and saued Hence it is that the holy Ghost giueth speciall direction and commission to preach in such and such places onely for the time namely where his elect were Thus was Philip commanded to goe preach to the Euruch 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 Bithynia vers 7. So that this was a signe that as yet God had no people ready for his Word in those places As the Lord himselfe renders the reason why he will haue Paul to continue in Corinth and to preach the Word boldly against all opposition For saith the Lord I haue much people in this City and I am with thee to preserue thee from all enemies Acts 18. 10. So Christ was not sent but to the lost Sheepe of the house of Israel to those whom his Father had giuen him out of the world for who were they that beleeued but so many as were ordained to eternall life Acts 13. 48. Againe as Gods wisedome did ordaine these ordinary and conditionall meanes 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 vse of these meanes wee are sanctified and made conformable to Christ to walke in him euen as he hath walked in all holy obedience For as God in Christ did elect and ordaine vs to the end which is to be saued so also he hath ordained vs to all the meanes tending to this end which means are in no sort to bee seuered from Gods eternall purpose in sauing vs for as he did before all time appoint vs vnto saluation in his Sonne so before all time he did appoint the manner and meanes and way wherein we must walke vnto the end of our saluation as it is said in the definition Euen vnto the end that is till wee come to the end of our Christian race to receiue the end of our faith the saluation of our soules This end is that very thing to which we are ordained and elected in Christ. As by grace we are elected vnto grace so also to perseuere in grace vnto glory For the foundation of God stands sure and hath the seale 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 loueth he loueth to the end As it is said of Christ Hauing loued his owne that is from euerlasting he loued them vnto the end that is to euerlasting For the gifts and calling of God are without repentance It is not possible for the elect to be deceiued that is seduced from Christ Matth. 24. 24. Doth any fall away and apostatize from the truth It is not from the grace of Christ that they fall for they neuer had it but they fall away from that temporary profession of faith and conuersation wherein for a time they continued So St. Iohn speaking of Apostataes and reuolted Antichristians saith They went out from vs but they were not of vs for had they beene of vs they would no doubt haue continued with vs but they went out that they might be made manifest that they were not all of vs. Whereupon Augustine saith Nec nos moueat quod Filijs suis quibusdam Deus non dat istam perseuerantiam Sunt enim quidam qui Filij Dei propter susceptam vel temporalâ—ter gratiam dicuntur à nobis nec sunt tamen Deo De quibus Iohannes Ex nobis exierunt sed non erant ex nobis Non erant ex numero Filâ—orum quando erant in fide Filâ—orum Non enim perit Filius promissionis sed Filius perditionis Fuerunt isti ex multitudine vocatorum non ex paucitate electorum Nor let it moue vs saith hee that God doth not giue this perseuerance to some of his Sonnes For there are some who because of a temporary grace receiued are called of vs the Sonnes of God and yet with God they are not so Of whom Iohn speaketh They went out from vs but they were not of vs. They were not of the number of Sonnes no not when they were in the faith of Sonnes For the Sonne of promise perisheth not but the Sonne of perdition Those were of the multitude of the called not of the small number
being put to a pinch vpon the apprehension of Gods approaching arrest haling him vnto iudgement then he could learn to say I find my selfe so surcharged with the huge weight of my sinns that there remains for me no hope of saluation but in the sole mercy of Iesus Christ. So that the very Arch-Pontificians themselues in their death when their conscience is made their iudge renounce their own Doctrine seeme to desire to dye good Protestants like Balaam who wished he might dye the death of the righteous But I cānot see by what way such dubbling Wanderers can come to heauen because as in their life they denyed the doctrine of Faith so in their death they are for ought wee may deeme deuoyd of the duety of charity Dye they not in a most preposterous malice and enuy They would goe to Heauen but would pull the Ladder after them lest the simple people should follow them So the Hypocriticall Pharisees who shut vp the Kingdome of Heauen against men neither going in themselues nor suffering those that would to enter in Thus the Testimony of Romane Catholickes themselues may bee sufficient to conuince the vanitie and falshood of their iustification by their inherent righteousnesse But yet for more confirmation of the truth and confutation of this damnable doctrine of Popery let vs take a briefe view of the faith and opinion which the Saints of God from time to time haue had concerning their owne inherent righteousnesse Abraham the father and figure of the faithfull for all his workes yet was not iustified by them in the sight of God as the Apostle testifieth of him Rom. 4. 2. for if Abraham were iustified by workes he hath whereof to glory but not before God This onely testimony might stand for all to proue wherein the righteousnesse of all the faithfull consisteth whereby they stand iust in the sight of God to wit not in their inherent righteousnesse but in the onely righteousnesse of Christ imputed and by faith applied Thus Iob confessed he stood iustified Iob 9 2. How should man be iust with God if he will contend with him hee cannot answer him one of a thousand And ver 20. If I iustifie my selfe mine owne mouth shall condemne me if I say I am perfect it shall also proue me peruerse And Chapt. 25. 4. How can man bee iustified 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 Iudge Indeede towards his friends he stands stoutly in the iustification of himselfe namely of his integrity and sincerity and that hee was no hypocrite as they no lesse vncharitably than vntruely charged him but towards God he beares himself farre otherwise before him he humbles himselfe he makes supplication to his Iudge saith Chap. 9. 30. If I wash my self with snow-water and make my hands neuer so cleane yet shalt thou plunge me in the ditch and mine owne clothes shall abhorre me for he is not a man as I am that I should answer him and we should come together in iudgement And Chapt. 10. 14. If I sinne then thou markest mee and thou wilt not acquite me from mine iniquity If I bee wicked woe vnto me and if I be righteous yet will I not lift vp my head I am full of confusion c. But had Iob no good workes Yes looke vpon his life described in his 29. 30. 31. Chapters Hee was an eye to the blinde and a foote to the lame a deliuerer of the poore fatherlesse and friendlesse from the oppressor breaking the iawes of the wicked and plucking the spoile out of his teeth He wept for him that was in trouble and his soule was grieued for the poore And though hee were a great man a wise man a Prince yet hee ate not his morcels alone but the poore and fatherlesse fed with him The naked limmes blessed him being warmed with the fleece of his sheepe What sinne was Iob 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 hee durst say If I haue walked with vanity or if my foote hath hasted to deceit let me be weighed in an euen ballance that God may know mine integrity And God knew his integrity giuing testimony vnto it that he was a man perfect and vpright and one that feared God and eschued euill Yet all this righteousnesse Iob renounceth when he comes to the strict tryall of Gods Tribunall For comming to stand in Gods presence he saith Chapt 42. 5. I haue heard of thee by the hearing of the eare but now mine eye seeth thee wherefore I abhorre my selfe and repent in dust and ashes An admirable type of a faithfull man not trusting in his owne inherent righteousnesse but in the onely mercy of God through Christs merits whereby onely he stands iustified in the sight of God Was not Dauid also a holy man an honest hearted man after Gods owne heart yet he professeth Psal. 71. 15. c. My mouth shall shew forth thy righteousnesse and thy saluation all the day for I know not the numbers that is the perfections thereof I will goe in the strength of the Lord God and will make mention of thy righteousnesse euen of thine onely And in the beginning of the same Psalme In thee O Lord haue I put my trust let me neuer bee put to confusion deliuer me in thy righteousnesse And Psalme 89. 16. speaking in the name of all the faithfull he saith In thy name shall they reioyce all the day and in thy righteousnesse shall they make their boast And vpon the 32. Psalme Paul hath these words as a Commentary of Dauids words Rom. 4. 6. Euen as Dauid also describeth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord will not impute sinne But Dauid disclaimeth the iustification of all inherent righteousnesse in the sight of God Psal. 143. Heare my prayer O Lord giue eare to my supplication in thy faithfulnesse answer me and in thy righteousnesse And enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified And Psalme 30. If thou Lord shouldst marke iniquities O Lord who shall stand But there is forgiuenesse with thee that thou mayst be feared So Esay that Euangelicall Prophet aduanceth Gods righteousnesse and disauoweth mans righteousnesse Esay 54 17. This is the heritage of the seruants of the Lord and their righteousnesse is of me saith the Lord. Yea say the Pontificians our inherent righteousnesse is of the Lord. Nay saith Esay chapt 64. 6. We are all as an vncleane thing and all our righteousnesse are as filthy rags Yea say the Pontificians before we be regenerate and be in Christ. But Esay speaketh of the Church of the Iewes of the