the same Picus Mirand in Apologia was bold to say that there was no infallible truth without the Bible Our faith saith Aquinas doth stay vpon the Canonicall In sum part 1. q. 1. Art 8. 10. books and the Church doth not decree but of things not necessary to Saluation Ferus on Mat. 13. saith that the holy Scriptures are the sole Rule of verity and whatsoeuer differs or contradicteth the same it is error and Cockle with whatsoeuer shew it commeth forth Franciscus à Victoria de Sacra pa. 120. saith I doe not thinke it sure and certaine although all Writers agree thereto because it is not to be found in the holy Scriptures Villa Vincentius teacheth that the doctrine of the Bookes Li. 2. de form Conci ca. 2. of the Prophets and Apostles is alone the Rule and foundation of Truth Their Canon Law tels vs that the diuine Scriptures containe Dist 37. 6. Relat the whole and firme Rule of faith Andradius lib. 3. Defens Trid. Con. in initio Their opinion dislikes me not who say that therefore the Scriptures are called Canonicall because they containe the most ample Canon that is the Rule and Square of Piety Faith and Religion Bellarmine lets fall this truth that the sacred Scripture is De Verbo Dei lib. 1. ca. 2. the most certaine and most sure Rule of Faith If so in the Superlatiue degree then nothing there is to ouerrule or equall it and therefore we may more safely cleaue to it onely as the most sure and the most certaine Rule For nothing saith the same man a little before in the same place is more knowne nothing more certaine then the holy Scriptures which are contained in the Propheticall and Apostolike writings Besides these testimonies so cleare as no Protestant can speake better in this point I adde their owne practice against themselues For whatsoeuer they conceit to be a Rule whether a Traditionall word or their Popes Definitiue sentence they are constrained to runne vnto the Scriptures for the ground of their assertions and to procure credit to their supposed rule The Gagger hath obiected no Scriptures to disproue the Scriptures to be the onely Rule of Faith II. Proposition That the Scriptures are imperfect and insufficient to instruct vs in all things necessary to saluation Confuted by their owne Bible THeir Bible proueth the vndeniable fulnesse perfection and sufficiency of the Scriptures by setting downe the true ends thereof both for the whole and parts which being so appointed of God cannot bee frustrated nor insufficiency found in any meanes which he ordayneth for they doe perfectly conduce to their ends except any dare imagine impiously and will say that either the Scriptures are not sufficient for the ends whereto they are appointed of God which none but Atheists will affirme or that the ends are not inough to make the Scriptures perfectly sufficient to instrtct vs in all things necessary to Saluation But if the Scriptures be granted to be sufficient for their ends whereto they be appointed as needs must and the ends therein set downe be proued sufficient in all matters necessary to saluation it will necessarily follow that the Scriptures are sufficient The ends why the Scriptures were written proued sufficient to direct vs in all matters necessary to saluation The Scriptures were and are written for our learning Rom. 15 4. to teach to argue to correct and to instruct in iustice 2. Tim. 3. 16. that we might haue faith and life in the Sonne of God Ioh. 20. 31. and hope also by the patience and consolation of the Scriptures Rom. 15 4. which can instruct to saluation 2. Tim. 3. 15. that the man of God may be perfect instructed to euery good worke If it can instruct and make perfect to euery good worke then euery good worke may be learned out of the Scriptures and that which can make a man to euery good worke perfect is in it selfe a perfect instruction thereto And what instruction is farther required then to good workes and to euery good worke where instruction is for euery such thing there is no defect This were proofe enough for the sufficiencie of the Scriptures but yet more Moses as their owne Bible sheweth wrote that the people might learne that they might feare the Lord their God all their dayes and keepe and fulfill all the words of the Law Deut. 31. 9 12 13. and his words and ceremonies that were commanded in the Law Deut. 17. 19. Dauid and others wrote the Psalmes to teach the feare of God Psal 33. 11. for instruction for the iust for comfort in aduersitie for praising and thanksgiuing in prosperitie with many other ends which their owne Bible plentifully sets out in their contents before euery Psalme according to their Doway translation Salomon wrote his Prouerbs to know wisedome and discipline to vnderstand the words of prudence and to receiue instruction of doctrine iustice and equitie that subtilty that is as they expound it profound and solid wit may be giuen to little ones knowledge and vnderstanding to yong men Prou. 1. 2 3 4. The Prophets wrote to discouer mens sinnes to threaten iudgements to call them to repentance to comfort the humbled to foretell things to come either of some particulars or of the state of the whole Church either then or afterwards as the Prophesies do witnesse The Euangelist S. Luke wrote that we might know the veritie Luk. 1. 3 4. of all those things which Iesus began to do and teach vntill the day that he was assumpted Act. 1. 1 2. S. Paul wrote to the Romanes to put them in remembrance what he had taught Rom. 15. 15. to the Corinthians to admonish them 1. Cor. 4. 14. not to keepe company with such as professed Christ and liued lewdly 1. Cor. 5. 9 11. to instruct them how to carrie themselues to an excommunicate penitent 2. Cor. 2. 3 9. To the Ephesians he wrote that by reading they might vnderstand his wisedome in the mysterie of Christ Ephe. 3. 3 4. to Timothy how he ought to conuerse in the house of God 1. Tim. 3. 15. To these may be added the end and scope of all the rest of his Epistles S. Peter wrote to admonish alwayes the Saints 2. Pet. 1. 12. to stirre them vp by admonition ver 13. and after his decease to keepe a memoriall of the things taught ver 15. that they might be mindfull of those words which he before had told them from the holy Prophets and the Apostles of the precepts of our Lord and Sauiour 2. Pet. 3. 2. and to testifie that this was the true grace of God wherein they stood 1. Pet. 5. 12. S. Iohn he wrote that we might not sinne but if any did to let vs know that we haue Iesus Christ our Aduocate and propitiation for our sinnes 1. Ioh. 2. 1 2. that we also might beleeue that Iesus is the Christ the Sonne of God Ioh. 20. 31. and that we might know that
the buriall of In ours Chap. 4. 17. the iust man but doe not eate and drinke thereof with sinners Answ 1. This booke is Apocryphal and therefore of no such credit as to end a Controuersie Secondly here is not one word of Purgatory Thirdly nor any mention of prayers for the dead by which they inferre though vnsoundly Purgatorie Fourthly this Feast was for the comfort of the liuing sorrowing for the dead as is cleere out of Ier. 16. 7. and not for any thing touching the soules departed Fiftly the name of Iust man is against the conceit of being in Purgatorie for the iust shall goe into life euerlasting Mat. 25. 46. The soules of the iust are in the hand of God and torment shall not touch them saith the booke of Wisedome chap. 3. 1. Esai 4. 4. The Lord shall cleanse the filth of the Daughters of Sion and shall wash the bloud of Ierusalem out of the midst thereof in the spirit of iudgement and spirit of heate First these words are wholly Metaphoricall and not properly spoken to be taken after the letter Secondly he speakes here not of veniall sinnes lyable to Purgatorie but of mortall sinnes set out vnder filth and bloud Thirdly this cleansing was to be in the midst of Ierusalem was Purgatorie in it Esai 9. 18. For impietieis kindled as a fire it shall deuoure Bryer and Thorne Answ 1. This speaketh not of Purgatorie but of impietie and the nature thereof But the Gagger did well to take impietie for Purgatorie for it is an impious conceit and Purgatorie can as truely purge sinne as impietie it selfe and both alike Secondly here is not a speaking of fire but onely by way of similitude kindled as a fire and not properly meant of any materiall fire Thirdly they say Purgatorie fire is but a purging and not a deuouring fire but here the Prophet speakes of deuouring Fourthly Purgatorie fire deuoures not Bryers and Thornes and if they expound these of sinnes then are they not veniall for bryers and thornes are the curse on the earth and therefore if they set out sinnes they must note out cursed sinnes Fiftly the Prophet speaketh of Gods wrath which he would powre out against the people then aliue in those dayes for their wickednesse as the words before from verse 13. and after this text verse 19. doe euidently shew Thus Ierome Haymo and other take to be the meaning Math. 3. 11. Hee shall baptize you with the holy Ghost and with fire Answ A man would iudge the Gagger a very Goose in citing this for Purgatorie but that Bellarmine produced it before him I answer First if fire be here Purgatory then Christ baptized with the holy Ghost and with Purgatorie Did he so Secondly let them allegorize how they will the absurdities arising are so great as no reasonable iudgement will rest thereupon For almost euery thing in the text ouerthrowes this feigned Purgatorie prison I. Agree This being done preuents going to this prison of Purgatorie For he is cast in for not agreeing But all the godly who onely are subiect to goe into Purgatory and not the wicked haue made their agreement with God by Christ who hath satisfied for them procured for them remission of sinnes and made an atonement to God for them Rom. 5. 10 11. Therefore by this text none that are in Christ goe into this prison and so none at all for the Reprobate goe to Hell This Purgatorie prison is therefore a babish Bugbeare a place for no body II. With thine Aduersarie This is diuersly expounded but take it which way they will it serues not for Purgatorie First some make him the Deuill But with this Aduersary we may not agree but must euer c. Iam. 4. 7. And what hath the Deuill to doe with Purgatorie Secondly some say he is God If so First he is agreed with as before is shewed so as by him wee cannot be cast into Purgatorie iustly Secondly who is the Magistrate to whom God leadeth vs Luk. 12. 58 Is any aboue God that he needs to seeke iustice at the hands of another Cannot hee right himselfe Thirdly but where reade we that God is called an Aduersarie to his children We reade the Deuill to be our Aduersarie 1. Pet. 5. and the man of sinne the Romish Antichrist 2. Thes 2. 4. but where is God so called Fourthly if hee be in casting of his into Purgatorie for their veniall sinnes then are veniall sinnes iniurious to God which they deny but if they were not God would be their Aduersarie for such sinnes not being reconciled till they had made him satisfaction Thirdly some make this Aduersarie the Law but if the law be he then veniall sinnes are the breach of the law and so become mortall For the law curseth euery one that obeyeth not all things therein Deut. 27. Neither doth the law send them to Purgatorie but as accursed to Hell Yet can it not thus doe with such as be in Christ for hee was made vnder the Law to redeeme vs from the curse thereof Gal. 4. 3 4. III. Quickly whilest thou art in the way with him The way here is either good or bad Not bad for how can God whom Bellarmine makes this Aduersarie walke with him that hee is an Aduersarie to in an ill way If a good way how is it that he and the offending partie should continue at odds and he be his Aduersarie in a good way IV. Lest at any time to wit in this life being in the way the Aduersarie deliuer thee to the Iudge Who may this Iudge be Betweene God and vs there is no Vmpire or Dayes-man Iob 9. 33. Christ indeed is Iudge but first hee sits not yet to iudge but at the last Day as yet hee sits to make intercession for his people to God to reconcile God to them Secondly when Christ is Iudge he shall reward all the godly he deliuers them not to the Gaoler as the Iudge here doth And thirdly this Aduersarie deliuers the offender to this Iudge to bee punished but God the Father drawes such as he will saue to Christ Christ therefore is not this Iudge And who he may be else let the Gagger tell vs for other Iudge of men before God there is none after this life V. And the Iudge deliuer thee to the Gaoler or Officer In this Allegorie the Iudge is last except they will say it is conscience But will God deliuer his seruants ouer to the worme of conscience at their death This were to send them not to Purgatorie but to Hell where this worme dyeth not And if the Iudge be Conscience I pray them tell vs who then is the Officer subiect to Conscience If they say The Officer is the Deuill or some one of his wicked angels who can beleeue it For will either God or Christ permit Deuils to carry soules to Purgatorie Or is it some good Angell Good Angels carrie soules into Abrahams bosome Luk. 16. 22. and not into Purgatorie
the least omission But this obedience is impossible to be performed of any in this life for that there is both flesh and Spirit in euery man which two are such aduersaries one to another so as the best men cannot do the things which they would Galat. 5. 17. This inability through this corruption Saint Paul found and confessed to be euen in himselfe Rom. 7. 15 19. Therefore all our obedience being imperfect our workes cannot bee meritorious and cause of saluation Merit requireth perfection and admits not imperfection for cursed is euery one that keepeth not the words of the Law and fulfilleth them not in workes Deut. 27. 26. So far is man from meriting as a malediction is due if hee doe not obey the commandements Deut. 11. 28. V. It teacheth vs that therefore through this our defect good workes are secluded from being the meritorious cause of our saluation 2. Tim. 1. 9. Ephes 2. 8 9. By grace you are saued through faith not of workes that no man glory Rom. 4. 2. If Abraham was iustified by workes hee had to glory but not with God None are cleane before him Iob 25. 4 5 6. 9. 2 3. Rom. 3. 28. 9. 16. Wee account a man to be iustified by faith without the workes of the Law It is not of the willer nor of the runner but of God that sheweth mercy Psal 48. 8 9. Hee shall not In ours Psal 49. 8 9. giue vnto God his reconciliation and the price of the Redemption of his owne soule Therefore good workes though they euer accompanie those that are saued and iustified in Christ as fruits of a liuely faith yet are not the cause of saluation nor doe iustifie vs before God VI. It teacheth that God therefore to make vs accepted gaue vs his Sonne to become all in all for vs. First hee was made vnder the Law to redeeme vs from vnder it Gal. 4. 4 5. Secondly hee was made a curse for vs to redeeme vs from the curse Gal. 3. 43. Thirdly he was wounded for our iniquities and broken for our sinnes Esai 53. 5. by whose stripes we are healed 2. Pet. 2. 24. Fourthly hee himselfe bare our sinnes in his bodie vpon the tree 1. Pet. 2. 24. making Purgatorie for sinnes Heb. 1. 3. and so for vs was made sinne that we might be made the iustice of God in him 2. Cor. 5. 21. and so liue to iustice 1. Pet. 2. 24. Fiftly hereby hee is become our Wisedome Iustice Sanctification and Redemption 1. Cor. 1. 30. that we may glory in him verse 31. for in him the righteousnesse of God through faith is ours Rom. 10. 3. and 3. 22. and so there can be to vs no condemnation being in Christ Therefore hee is our merit and cause of saluation and not our owne workes VII It teacheth that the Apostle hereupon maketh mans blessednesse to consist not in his owne merits and workes but in reputing iustice without workes and in forgiuing and not imputing sinne Rom. 4. 6 7 8. which forgiuing is our keeping of the Law For as Saint Austin in retract lib. 1. cap. 19. saith All the commandements are holden to be kept when that which is not kept is forgiuen And againe All our righteousnesse saith he stands rather in the remission of our sinnes then in any perfection of iustice De ciu Dei lib. 19. cap. 27. Therefore if mans obedience and keeping be in forgiuenesse and his blessednesse stand therein without workes how is it possible to imagine workes to be the meritorious cause of our saluation VIII It teacheth that for all the graces in vs and for all our obedience to him God onely promiseth to be mercifull as in Deut. 7. 9. Thou shalt know that the Lord thy God hee is a strong and a faithfull God keeping his Couenant and mercy to them that loue him and to them that keepe his precepts So in Exo. 20. 6. Doing mercy to them that loue him and keepe his precepts Here both for the inward loue of God and outward obedience is onely promised mercy Now where mercy needeth there can be no merit Rom. 11. 6. IX It teacheth that the godly 1. acknowledge in all humilitie their sinnes Psal 51. 3 4. Esdr 9. 6. Dan. 9. 1. Secondly they vilifie themselues Iob 9. 2 3 30 31. and 42. 6. 1. Cor. 4. 4. and also those things which seeme to be of worth in them We saith the Prophet are become as one vncleane and all our iustices as the cloth of a menstruous woman Esa 64. 6. Thirdly they confesse that if God be strict in iustice none can bee able In ours Psal 130. 3. to indure Psal 129. 3. If thou shalt obserue iniquities O Lord Lord who shall sustaine it Fourthly hereupon they craue that God would not enter into iudgement with them for that so no flesh should bee iustified in his sight Psal 142. 2. Fiftly they In ours Psal 143. 2. therefore appeale from his iustice to his mercy calling and crying for it as in Psal 129. 3. With thee there is propitiation and Psal 130. 3. Psal 51. 1. saying also in Psal 50. 1. Haue mercy on me O God according to thy great mercy giuing a reason Dan. 9. 18. For not in our iustifications doe wee prostrate prayers before thy face but in thy many commiserations And therefore saith Dauid Psal Psal 119. 118. 76. Let thy mercy be done to comfort mee Hee seeketh comfort in mercy and not in merit Did these holy people of God dreame of merit and of the worth of their workes as the proud condemned Pharise did Luk. 18 or rather did they not as the poore Publican did who cryed Lord haue mercy on me a sinner and therefore went away more iustified then the other The godly know if that they should iustifie themselues their owne mouthes would condemne them Iob 9. 20. And all are by Christ Matth. 6. taught in Prayer to fly to God for mercie and to begge forgiuenesse and not to plead merit X. It teacheth that all whatsoeuer God did to Israel his people all was of his mercy Psal 135. The possession of the Psal 136. Land of Canaan was not merited by Gods people Deut. 9. 5. For saith God Not because of thy iustices and equitie of thy heart doest thou enter in to possesse thy lands I doe it not for your sake be it knowne vnto you saith the Lord but for my holy name So in Ezech. 36. 22 32. Now if the type of heauen could not bee merited by either inward grace or outward workes may we think that heauen may be merited when Saint Paul tels vs that it is the gift of God Rom. 6. 23 Gift is free and not purchased XI It teacheth that the passions of this time are not condigne to the glory to come Rom. 8. 18. If persecution and suffering Martyrdome cannot merit condignely the glory in heauen What may wee thinke of other workes whatsoeuer For neither our goods nor goodnesses is
according to his workes Matth. 5. 12. Great is your reward in Heauen So Matth. 10. 42. Rom. 2. 6. 1. Cor. 3. 8. Reuel 22. 12. Ierem. 31. 16. Answ 1. There is Rom. 4. 4. a reward of mercy and grace which we acknowledge and not of desert and merit for a reward may be of bounty aboue any due to the partie but so cannot merit Ambrose Epist lib. 1. There is one kinde of reward of liberalitie and grace and another the wages of vertues and recompence of labours Secondly the reward here being vnderstood of eternall life must needs be of mercy for eternall life saith the Apostle is the gift of God Rom. 6. 23. and not mans purchase A gift is free and cannot be merited by workes for to him that works the reward is reckoned not of grace but of debt Rom. 4. 4. Heauen then being Gods gift cannot bee due for workes to make God become indebted to man Thirdly the Rewarder here is God Now he rewards two wayes either in meere iustice or in iustice and mercy both In meere iustice so rewardeth he the wicked iustly deseruing damnation In iustice and mercy both so beleeuers in Christ In iustice first in respect of Christs meriting reward for his secondly for that God is iust in his promise and hauing promised a reward in his iustice he will performe it In mercy yet this is to vs first in respect of our selues deseruing no such reward then in respect of the mouing cause which is his owne good pleasure to make such a promise and to accept vs in Christ and so to reward vs. Fourthly the reward here is promised to the persons He will reward euery man and not the worke for the person makes the worke accepted as Abel did his offering and not the worke the Gen. 4. Heb. 11. person with God Fifthly it is not here said for his workes as noting any cause of mans reward but according to his workes shewing the qualitie of the works as they may excell one another and how our workes should be the measure according to which God would mete and proportion out the heauenly rewards For as men here excell in vertues so shall they in glory and therefore of such as suffer for Christ hee saith Great is your reward Matth. 5. Sixtly if workes were rewarded yet is it in mercy and not for the merit of them for are they not imperfect as before is proued Againe are they not his owne fruits of his owne Spirit and can wee merit to giue to God his owne Moreouer what equalitie is there betweene heauen the reward and the worke wrought None at all And therefore the reward is in mercy and not in merit 2. Cor. 5. 10. Wee must all appeare before the Iudgement Seat of Christ that euery one may receiue the things done in his bodie according to that he hath done whether it be good or bad Answ 1. Here is intended onely that in generall there shall be a retribution of reward and punishment And therefore the diuers meane of procuring both these is not specified but a phrase vsed which may extend to both according to that he hath done in either kinde Otherwise for the one namely for doing badly might truely properly haue bin said For the merit or demerit of euill workes punishment is due But because it could not be said so of the other therefore the word according is vsed And so the scope of the place reacheth onely to shew that there shall be a manifestation of our workes and retribution for them But if we will needs particularize here of the manner of rewarding good workes then wee say that the Iudge here Iesus Christ comes not to reward his according to their merit with heauen for it is said that hee giueth to them eternall life Ioh. 10. 28. By his bloud himselfe obtained it for them Heb. 9. 12. They doe not then merit that which is gift and therefore he proceeds not here according to any merit in them 1. Cor. 4. 5. Then shall euery man haue praise of God Answ 1. Here is no merit spoken of Secondly the person is praised and not his workes and this God doth of his goodnesse for our faithfulnesse Matth. 25. 21 23. but not for the worthinesse of the worke done Thirdly Saint Paul verse 4. the very next verse before saith Though I know nothing by my selfe yet am I not thereby iustified He conceited therefore no merit Fourthly the praise here intended specially is in regard of sinceritie of teaching whereby Saint Paul implyeth that other false and proud teachers were not so praise-worthy as some of the Corinthians thought being seduced by them 1. Cor. 9. 17 18. I haue a reward verse 25. They striue to obtaine an incorruptible Crowne Answ 1. This reward is of mercy and not of merit for the incorruptible Crowne that is Heauen is obtained by Christ and is his gift to vs therefore not obtained by merit Secondly our obtaining by striuing is the obtaining of the assurance of the Crowne in our selues and not the obtaining of the Crowne it selfe through the worthinesse of the striuing seeing we are commanded to striue Luk. 13. 24. Now that which is done of duty cannot merit Thirdly the Apostle first in verse 16. telleth vs that in doing his dutie he hath nothing to glory of Then in verse 17. he applyeth the reward not to the worke wrought but to his willingnesse in working yet he implyeth that there may be an vnwillingnesse and doth hee not acknowledge Rom. 7. 18. that where a will is yet there may want abilitie to performe Lastly in verse 18. hee plainely expresses what hee meaneth there by reward not heauen but in preaching to make the Gospell of Christ without charge Hebr. 11. 26. He had respect to the recompence of reward Answ 1. The blundering Friers wheresoeuer they finde in Scripture reward presently cry out that they haue found merit How oft haue we told thē out of the ancient Fathers nay out of ciuil experience that reward merit be not alwaies Relatiues that there is a reward of grace as well as of due debt Rom. 4. 4 Secondly who knowes not but that euen here men requite labours without desert Thirdly Moses had respect to the recompence vpon Gods promise made and not vpon the merit of his owne doing for hee makes not his owne act the procurer of the recompence but the certainty of the recompence the setter of him forward to the worke Psal 18. 20. The Lord rewarded mee according to my righteousnesse c. Answ 1. Dauid speaketh in his life time of that which God had done for him in deliuering him from Saul and from his enemies which dealt most vniustly with him here therefore first Dauids righteousnesse is his righteousnesse towards men which God mercifully looked vpon and not any righteousnesse of his before God for this Dauid disclaimed Psal 130. 3. and 143. 2. Secondly the reward here is not heauen but
we doe and all that we can doe both for the beginning for the increase and for the continuance By which we may see how that it is Gods preuenting grace that brings vs to him and his grace also that confirmeth increaseth and preserueth vs vnto the end This also their Bible teacheth and sheweth how mercifully God preuenteth vs in all things that no man might glory in himselfe but hee that glorieth should glory in the Lord Ier. 9. 23 24. First God before such men haue any being as haue free-will in spirituall things chooses and predestinates them in Christ to be holy and blamelesse Ephes 1. 4. and preordinates them to beleeue and to haue eternall life Act. 13. 48. So as the ground of their saluation is farre before their will Secondly hauing thus chosen them he findeth them when they neither seeke nor aske after him Rom. 10. 20. they are his worke Ephes 2. 10. made anew they haue a new birth Iam. 1. 18. being borne of God Ioh. 1. 13. and of the Spirit Ioh. 3. 5 8. by the immortall seed of the Word 1. Pet. 1. 23. Hee takes away vnwillingnesse and the stony heart and giues them a will Phil. 2. 23. euen a heart of flesh to doe his will Ezek. 11. 19 20. and puts also into them a new heart and a new Spirit Ezek. 36. 26. so is the new man created in iustice and in the holinesse of the truth Ephes 4. 24. Thus God in mercie preuents mans will Thirdly Man being thus begotten thus borne and made anew the Lord quickneth him Rom. 8. 11. Ephes 2. 5. and giueth him spirituall life Ioh. 5. 21. 1. Cor. 15. 45. For now hee liueth yet not he but Christ liueth in him as the Apostle speaketh Gal. 2. 20. still preuenting mans will Fourthly when God of a dead man hath made him aliue and raised him vp againe Col. 2. 12. then he openeth his vnderstanding to vnderstand the Scriptures Luk. 24. 45. openeth his eyes Psal 118. 18. Esai 35. 5. and 42. 7. his eares Esa 50. 5. Iob Psal 119. 18. Psal 51. 17. 33. 16. his lips Psal 50. 17. his heart to attend to the Word Act. 16. 14. In whose heart God now so shineth as when hee commanded light to shine out of darknesse 2. Cor. 4. 6. and setteth them free Ioh. 3. 37. still in mercy preuenting mans will Fifthly thus God maketh way for himselfe opening mans vnderstanding eyes eares lips and heart he draweth vs vnto him Ioh. 6. 44. and giueth his lawes into our hearts and subscribeth them in our minds Heb. 10. 16. Hee giueth vs diuine graces spirituall wisedome Ephes 1. 17. the knowledge of the mysteries of the Kingdome of heauen Matth. 13. 11. Faith Ephes 2. 8. Phil. 1. 29. Loue 1. Ioh. 4. 20. Feare Ier. 32. 40. Repentance 2. Tim. 2. 25. Act. 5. 31. and 11. 18. and the Spirit to know the things that are giuen vs of God reuealing vnto vs that which no eye can see no eare can heare no heart conceiue of 1. Cor. 2. 9 10 12. Doth not God then by his grace preuent our will Sixtly after his thus furnishing vs with heauenly indowments Ezek. 16. 9 13. hauing wrought in vs the will that we may be imployed in his seruice he worketh also in vs the deed Phil. 2. 13. hee teacheth vs to pray Rom. 8. 26. powring out the Spirit of grace and prayer Zach. 12. 10. Hee maketh vs to walke in his precepts and to keepe his iudgements Ezek. Deut. 8. 18. 2. Cor. 9. 9 11. 11. 20. and it is of him that men haue great substance a Chron. 32. 29. 1. Chro. 29. 16. and of him it is that they bestow of it liberally verse 14. yea if any doe suffer for his name this is also the gift of God Phil. 2. 29. Seuenthly that all our sufficiencie may be knowne to bee of God their Bible telleth vs in general that of him are all things Rom. 11. 36. that euery best gift and euery perfect gift is from aboue Iam. 1. 17. that he beginneth the worke Phil. 1. 6. that it is he also that increaseth 1. Cor. 3. 7. Ephes 2. 21. Col. 2. 19. perfecteth Phil. 1. 6. Psal 138. 8. strengtheneth and confirmeth Rom. 16. 25. 1. Cor. 1. 8. and keepeth vs 1. Pet. 1. 5. so that none shall plucke vs out of his hand Ioh. 10. 28. and putteth his feare into our hearts that we shall not depart from him Ier. 32. 40. concluding that all our sufficiencie is of God 2. Cor. 3. 5. and that it is hee that hath wrought all our workes in vs Esai 26. 12. Lastly to all these reasons I may adde these fiue following First Gods promising of his heauenly gifts and graces as shewing men to be without them till they receiue them from him such are those in Ezek. 11. 19. Ier. 32. 39 40. 31. 33 34. 24. 7. Secondly the prayers made vnto God to conuert men Ier. Psal 119. 36. 31. 18. to fit them in all goodnesse to doe his will Heb. 13. 21. to sanctifie and preserue them without blame 1. Thes 5. 23. doe shew that the power is from God and not in man Thirdly the godly acknowledging their preseruation from falling to be of God Psal 115. 8. and 36. 24. and that it is hee Psal 116. 8. Psal 37. 24. Psal 145. 14. that lifteth them vp being fallen Psal 144. 14. they attribute nothing to their owne power Fourthly the Apostles giuing God thankes for mens obedience Rom. 6. 17. for their faith hope loue Col. 1. 3 4 5. for their deliuerence frō the power of darknes for translating them into the kingdome of his Sonne Col. 1. 13. for the increase of faith and charitie 1. Thes 1. 3. for blessing them with spirituall blessings Ephes 1. 3. By all which God is made the Author and Giuer and we onely the Receiuers thereof when hee hath made vs willing thereto For a man can receiue nothing vnlesse it be giuen him from heauen Ioh. 3. 27. The last is that the Scripture telleth vs how the Lord preuenteth the pride of mans heart that hee might not ascribe power to himselfe Deut. 8. 7. Hee had mercy on thee lest thou shouldst say in thy heart Mine owne force and the strength of mine owne hand hath atchieued all these things for me Ephes 2. 8 9. Wee are saued by grace not of workes lest any man should boast himselfe We are not wee see to boast of our owne strength nor to ascribe any thing to our selues but remember Gods mercy that hee which doth glory may glory in the Lord 1. Cor. 1. 31. 2. Cor. 10. 17. For of him and by him and in him are all things to him be therefore glory for euer Amen Rom. 11. 36. Contraried by Antiquitie Austin in Enchir. ad Laurent cap. 30. No man can beleeue hope and loue vnlesse hee will but euen the selfe-same will to beleeue hope and loue commeth not but from God De gra
distinction of veniall and mortall sinnes Prou. 24. 16. A iust man falleth seuentimes and riseth vp againe Ergo Men may commit sinnes veniall and yet remaine iust Answ Here is no proofe that these falls or sinnes are not mortall in themselues For that a iust man sinning remaineth iust is not from the nature of the sinnes which he doth fall into but from the state of adoption and Gods mercy which giueth him grace to repent which is here to bee vnderstood by his rising againe God accepting of him in Christ through whom he is accounted iust and in whom all his sinnes are veniall XXXI Proposition Of keeping Gods Commandements THe question is not of man before his fall for he could then The state of the question keepe them nor of man in corrupt estate for hee cannot keepe them being altogether wicked and euill as before is proued nor of man in state of glory being in all perfection and able perfectly to doe the will of God But the question is of man regenerate in the state of grace as he here liueth going on by Gods assisting grace vnto the perfection in glory Neither is the question here of any kinde of keeping for the regenerate man in diuers respects may bee said to keepe Gods commandements First Imputatiuely in Retract lib. 2. cap. 19. Christ who is our Wisedome Righteousnesse Sanctification and Redemption and through whom we are pardoned To this fitteth that of Saint Austin All the commandements are then reputed done when that is for giuen which is left vndone Secondly in respect of his will God hauing giuen him a will and hearty desire in sinceritie to keepe his commandements and then in his mercy accepting the same will for the deed Thirdly in respect of his endeuour and carefull striuing in all good conscience to frame his life after these commandements so keeping them according to the measure of his grace receiued Fourthly comparatiuely in respect of others who liue loosely without care and conscience of obedience A godly gracious person in respect of such may be said to keepe the commandements Lastly in respect of his integritie of heart to one commandement as well as to another and to all and euery clause of euery commandement at all times without sinister regard according to his knowledge and power of diuine grace giuen to assist him therein Of such kinds of keeping is not the question but it is this That a regenerate man by assistance of Gods grace is able to obserue all and euery commandement of God in euery part at all times in thought word and deed perfectly as God in his Law requireth of him Confuted by their owne Bible 1. IT maketh all to haue sinne in them 1. Ioh. 1. 8 10. If we say Prou. 20. 9. we haue no sinne we deceiue our selues If we say we haue no sinne we make him a lyer Now here in the word wee is vnderstood Saint Iohn the beloued Apostle as well as others So Iames saith In many things we offend Iam. 3. 2. and Where sinne is there is the transgression of the Law 1. Ioh. 3. 4. And they that sinne keepe not perfectly the Law II. It maketh iust men imperfect and offenders against the Law Eccles 7. 21. There is no iust man in the earth that doth good and sinneth not Prou. 24. 16. Seuen times shall the iust fall and rise againe This they themselues expound of sinne that a iust man sinneth oftentimes III. It affordeth vs a world of examples of most excellent men which haue offended and greatly transgressed the Law of God Adam made in perfection iust Noah holy Aaron righteous Iob zealous Dauid Ieremie the Prophet Saint Peter and other the Apostles also when they forsooke Christ IV. It bringeth in Saint Paul who was an Apostle who had beene rapt into the third heauen bewayling himselfe calling himselfe an vnhapppy man because of that sinne which yet remained in him which made him to doe the euill which hee would not and hindred him in doing the good which hee would doe and so repugning the Law of his minde and captiuing him in the Law of sinne which is in his members Rom. 7. 19 24. In like manner Iob cap. 9. 28 31. fearing all his workes for though hee should be washed yet saith he speaking of God Thou shalt dip me in filth and my garments shall abhorre me Lastly it teacheth the forme of the Lords Prayer wherein wee all and euery one are taught to aske dayly forgiuenesse of God which sheweth that wee all trespasse dayly against him Contraried by Antiquitie Ambros in Comment on Gal. 3. The commandements are such as it is vnpossible to keepe them Austin in Confess lib. 9. cap. 13. Woe be to the most commendable life that we can leade if thou Lord setting thy mercie aside shouldest examine it Bernard on Cant. Serm. 50. The commandements neither haue beene fulfilled in this life by any man nor can be And afterwards he saith that the Law exceedeth mans strength and acknowledgeth that God commanded things impossible not to make vs sinners but to humble vs. Gainesaid by their owne selues Doway in Annot. on Prou. 24. 15 16. saith that without imperfections no man liueth Rhemists on Matth. 6. 12. doe acknowledge that euery man though hee be neuer so iust liueth not without veniall sinnes Now hauing proued before that all sinne in its nature is mortall Therefore by this their grant all men sinne mortally when they sinne if that there were not remission through Christ Ferus in Act. 15. The Law is an impossible burthen for it requireth not onely the hand but the heart Secondly it conuinceth vs to bee sinners for wee doe all more against it then for it Aquinas saith in Gal. 3. lect 4. It is impossible to fulfill the whole Law and citeth for it Act. 15. 10. Scriptures obiected answered Phil. 4. 3. I can doe all things through Christ which strengthneth me Answ 1. All things must of necessitie be limited for Paul could not doe all things without exception Secondly they are to bee applyed to the all things which hee before spake of in the former verse that is to bee abased and to abound In all things saith he I am instructed both to be full and to be hungry both to abound and to suffer need Here we see the Apostle limits his all things to these kinde of things Thirdly herein cannot bee included the commandements for that the Apostle should here contradict himselfe For in Rom. 7. 18 19 20. speaking of the Law he professeth his inabilitie to performe that which is good Fourthly let it be granted that here the commandements are included as they would yet perfect obedience will not bee hence included For its one thing to be a doer and another thing to doe all in perfection A man may say hee is to doe and can doe all his Masters businesse Will it therfore follow that he so doth it as no defect euer at any time
hauing thus fallen how can they alledge him to proue perfect obedience For perfection is not in one point or in all for a time but in the same for euer Thus we see that there is no perfection of obedience in any to keepe the Law Therefore is there no workes of supererrogation for they that boast of these must bee in all perfection obedient to the Law first and then doe more then God commandeth either expresly or deriuatiuely For reasons against this point see Moulins his Buckler of faith pag. 173. 70. Sect. and Doctor White his last Booke pag. 521. Sect. 2. to pag. 534. Scriptures obiected for workes of supererrogation answered Matth. 19. 21. If thou wilt be perfect goe and sell all that thou hast and giue to the poore c. Answ 1. Christ here teacheth not that a man may in this life attaine to perfection to doe all that God commands and more too For first he had taught the contrary Luk. 17. 10. Secondly in Mark 10. 21. Christ leaueth out the word perfection and telleth him plainly that he lacked one thing Thirdly Saint Paul for all his excellencies and his manifold sufferings for Christ 2. Cor. 6. 4 10. yet hee did not attaine to perfection Phil. 3. 12. But here Christ speaketh to the vainely conceited yong man who as Austin in Epist 89. saith answered more arrogantly then truely and as Basil saith gaue false testimonie of himselfe when he said he had kept all these to wit all the Ad Hilarium lib. 4. de linquendis facultatibus commandements from his youth vp saying What lack I yet as if he had lacked nothing when he was apparantly couetous Mar. 10. 22. To suppresse this excesse of pride and to discouer his folly Christ thus speakes to him and not to set out a new Doctrine and way to perfection not contained in the Law Secondly these words are not a bare counsell as some conceit because it is said if thou wilt For this kinde of speaking notes not the thing spoken of to bee euer in a mans libertie and pleasure to doe or not to doe for so then should we not be tyed to Gods commandements for thus hee speakes in vrging to the obedience of them in verse 17. of this Chapter and Deut. 28. 1 15. it is said If thou wilt or if thou wilt not So in Esa 1. 19. These words imply not the libertie of choise but rather the desire of the minde to attaine to some thing yet lacking as by comparing Matthew here with Mark chap. 10. 21. it may appeare Thirdly the words giue vnto the poore are plainely a commandement This is a duty commanded and the Law requireth the works of Charitie and Almes to be giuen to the poore This is no counsell left to mans free choise to doe or not to doe as these places shew 1. Tim. 6. 17 18 19. Heb. 13. 16. to striue to perfection is commanded also Matth. 5. 48. Heb. 6. 1. 2. Cor. 7. 1. increasing more and more 1. Thes 1. 10. and 4. 1 10. 1. Pet. 2. 2. 2. Pet. 3. 18. Act. 20. 32. So it is not in our libertie to stand at a stay but we are tyed and bound to grow in grace in knowledge in faith and in good workes Thirdly Goe and sell all that thou hast This also is a commandement for it hath the forme of a commandement Goe and sell And though it be not an ordinary commandement to binde all yet was it a commandement to this young man for the present to try him and to discouer him as Gods commandement to Abraham to sacrifice his sonne Gen. 22. Seeing therefore that these words containe in them Commandements and not a bare counsell this place is nothing for arrogantly conceited works of supererrogation Fourthly if it were granted to bee a counsell yet being Gods counsell it is not best to our libertie to doe or not to doe for God who is great and wonderfull in counsell Esai 28. 29. Ierem. 32. 19. his counsell bindeth and to neglect and despise it is sinne and deserues punishment Psal 106. 13. and 107. 11. Prou. 1. 25. Luk. 7. 30. And therefore vpon Gods counsels they can build no workes of supererrogation 1. Cor. 7. 25. Now concerning Virgins I haue no cōmandement of the Lord yet I giue my iudgement c. He that giueth her in marriage doth wel but he that giueth her not in marriage doth better ver 38. Answ 1. Here is not the word Counsell though they for aduantage so translate it For the word in Greeke which is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counsell is not here vsed but another which signifieth a sound and graue sentence and iudgement more then counsell and aduice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Corinthians had written about the matter verse 1. and the Apostle giueth his iudgement what is most conuenient and fitting for the present time verse 26. Secondly this his iudgement hee giueth by the aide and assistance of Gods Spirit verse 40. and therefore were the Corinthians highly to reuerence his iudgement yea and to submit vnto it as being giuen from an Apostle hauing Gods Spirit and one that had obtained mercy of the Lord to bee faithfull verse 25. and had the wisedome of God to iudge what was best to bee done Thirdly by saying he had no commandement from the Lord his meaning is hee had no expresse precept in particular but not that he had no commandement at all For he taught nothing which he had not from the Lord at least included in generall precepts from which by the direction of Gods Spirit hee deduced particulars considering and applying them to the circumstances of times places and persons This the Apostle doth here for Christ cōmanded his to be without worldly carefulnesse Mat. 6. 25 31 34. and to mind heauenly things chiefly ver 33. Now the Apostle at this time grounded his iudgement vpon these precepts and considering the present distresse and troubles of the Church applyed the same to the question of marrying or not marrying as is most cleare in verses 32 33 34 35. So then here is no counsell or bare aduice but his iudgement vpon the question grounded first on Christs commandements and then deliuered faithfully by the guidance of Gods Spirit This place therefore is nothing for workes of supererrogation or for counsels tending as they dreame to perfection Matth. 19. 12. There be Eunuches which haue made themselues Funuches for the Kingdome of Heauen Hee that is able to receiue i◠let him receiue it Answ There are here two things First a commendation of some Secondly a commandement vpon some Out of neither of these can they build their workes of supererrogation Not out of the first First they are to proue that these Eunuches were perfect fulfillers of the Morall Law Secondly that they did this which they did vpon counsell and not of dutie Both which they are to proue before they proue vpon this their commendations their
yea glorying as if we had in possession that which we expect to haue and neuer confoundeth nor maketh vs ashamed that is faileth vs not of that which wee looke for but wee finde surely what hope expecteth then much more are wee made confident by faith it selfe and particularly assured of that which God hath promised euen remission of sinnes and eternall saluation seeing hope is the fruit of faith Contraried by Antiquitie Tertul. in lib. de Baptis Faith saith hee hath safe securitie of saluation Cyprian de Mortal God hath promised vnto thee when thou departest out of this world immortalitie and eternity and doest thou doubt thereof This were not to know God this is to offend Christ the Master of Beleeuers with the sinne of vnbeliefe this is for a man being in the house of faith to be without faith Ambros in Psal 118. Serm. 7. pag. 641. saith The iust man knoweth that eternall life is laid vp for him Austin on Psal 149. There is a kinde of glorying in the conscience when thou knowest thy faith to bee sincere thy hope certaine and thy loue without dissembling And Tom. 2. de verbis Domini Serm. 28. All thy sinnes are forgiuen thee Thou art made a good sonne of an euill seruant Therefore presume thou not of thy working but of the grace of Christ for saith the Apostle Ye are saued by grace Here therefore is not arrogancie but faith to make knowne what thou hast receiued is not pride but deuotion Hilary in Matth. Can. 5. The Lord will haue vs hope for the kingdome of heauen without any doubting for otherwise there is no iustification of faith if faith it selfe be vncertaine Fulgentius lib. 1. de pradest ad Monimum The iust liuing by faith saith confidently I beleeue to see the goodnesse of the Lord in the land of the liuing Macarius hom 17. Although speaking of the godly they are not yet entred into the whole inheritance prepared for them in the world to come yet through the earnest which they now receiue they are as certaine of it as if they were already crowned and raigning Bernard in Epist 190. ad Innocent PP If faith wauer then is our faith in vaine and our Martyrs were fooles to suffer such bitter things for vncertaine rewards And a little after he saith citing Austin for it That faith is not held of him that hath it in his heart to be there by coniecture or in opinion but by certaine knowledge the conscience giuing witnesse thereto Gainesaid by their owne men The Diuines of Collen say That we are iustified by faith as Antididagm Colon. pag. 29. by the apprehending cause such a faith as without all doubting assureth vs of the pardon of our sinnes through Christ The same Diuines in Enchirid. Concil Colon. tit de iustif cap. Non habes ergo confesse this for truth that to a mans iustification it is required that he certainly beleeue not onely in general that they which truely repent haue their sinnes forgiuen them by Christ but that his own selfe hath also forgiuenesse through Christ by faith Now if faith can assure vs certainly and without doubting of our iustification and remission of sinnes then so it can assure vs of life euerlasting Bishop Fisher in opuscul de fide misericord axiom 10. saith that if we will enter into heauen we must not come with a double heart or wauering faith but with that which is altogether without doubting and most certaine Ioh. Bacon Catharin cited by Perer in Rom. 8. D. 7. Num. 27. 30. select disput Tom. 2. affirme that the knowledge of faith is equall in certainty and farie aboue and more certaine then all other knowledges Isengren pro Concil Trid. de certit grat pag. 217. saith that their Diuines all the chiefest which hee had read for that purpose though they did not allow a man to be altogether secure and free from all care heedfulnesse yet with one voice teach that we must not tremble or mistrust but haue a firme hope and certaine confidence and saith further that this is the doctrine of all the Schoolemen and Fathers since the Apostles Scotus 3. D. 23. pag. 46. As I beleeue God is three in person and one in essence so doe I also beleeue my selfe to haue faith infused whereby I beleeue this Bannes in Thom. 22. Euery one that beleeueth seeth he doth beleeue Medina 1. 2. q. 112. Art 5. Caietan ibid. and Bannes too dare affirme that a Christian man by the infallible certaintie of faith which cannot be deceiued certainly knoweth himselfe to haue supernaturall faith Dom. Soto Apol. cap. 2. holdeth that a man may attaine to that certainty of his owne grace that he may without all doubting be as sure thereof as he is that there is a Citie called Rome See diuers other testimonies cited at large by Doctor White In his way to the true Church Digres 43. Num. 9. 10. wherehe sheweth that such as will not allow the certainty of faith yet hold sure and firme certainty of hope as excludeth all doubtfulnesse touching remission of sinnes And can they thus allow it in hope which is but a fruit of faith and hath all it firme and sure certainly from faith and not admit it in faith it in saith it selfe This is nothing but wretched peruersenesse of spirit against the cleere light of truth Before I come to the obiected Scriptures some things are needfull to be knowne both more cleerely to shew that which we hold that we may not be mistaken as also to helpe to the better answering of such places as be brought forth against this particular assurance of a mans saluation First that this iustifying sauing and applicatiue faith comprehending in it both historicall and temporarie faith is euer accompanied with other graces of Gods Spirit as with knowledge 2. Cor. 4. 13 14. and 5. 1 6. with hope 1. Pet. 1. 21. with Loue and Charitie Gal. 5. 6. Ephes 6. 23. 2. Tim. 1. 14. 1. Thes 5. 8. 2. Thes 3. 6. with holinesse and sanctification Iude vers 20. 2. Thes 2. 13. with puritie of heart 1. Tim. 1. 5. Act. 15. 9. with a good conscience 1. Tim. 1. 5 19. ioy Phil. 1. 25. with obedience Reu. 14. 13. with good workes Iam. 2. 22. Heb. 11. with open profession 2. Cor. 4. 13. Act. 4. 20. Rom. 10. 10. with Prayer Iam. 1. 6. and 5. 15. Iude verse 20. Rom. 10. 14. with godly sorrow feare holy reuenge on a mans selfe 1. Cor. 7. 11. with patience in aduersitie Iam. 1. 3. 2. Thes 1. 4. Heb. 6. 12. Reuel 13. 10. and with many other vertues 1. Cor. 7. 11. 2. Pet. 1. 5 6 7. 2. Tim. 2. 22. and 3. 10. 1. Tim. 4. 12. Reuel 2. 19. 1. Cor. 6. 11. So that such as haue this faith are no Solifidians as our Aduersaries please in malice to call vs. Secondly that the graces haue their proper operations which this faith doth not hinder but rather they
haue their strength from faith and by it are set on worke so as it and they together make vs that we neither shall be barren nor without fruit in the knowledge of our Lord Iesus Christ as S. Peter speakes but hereby make our calling and election sure 2. Pet. 1. 5 6 7 8 10. For whilest faith holdeth Christ and in him apprehendeth eternall life hope expecteth the accomplishment patience endureth trials loue exerciseth vs in duties of obedience and workes of mercy feare keepes vs from sinne and aweth vs that we dare not displease God a good conscience comforteth vs humilitie makes vs lowly in our owne eyes hatred of sinne makes vs to fly the causes and occasions thereof as ill companie counsels and examples to euill Godly sorrow vpon our falls exerciseth vs in fasting praying and labour zeale makes vs take reuenge vpon our selues when wee haue trespassed and to oppose stoutly wickednes in others and so forth in all the rest of Gods graces whatsoeuer they be for as faith is said to worke by loue so doth it worke by hope patience humilitie and all other vertues which accompanie it neuer neglecting the meanes which God prescribeth in the way to heauen nor abating the power of these other graces gifts of God nor withholding them from their proper workes wherein they are to be imployed vpon any vaine confidence of saluation by Christ or imaginatie assurance of heauen Hence is it that such as in the Scripture are said to beleeue are said also to feare God to be charitable to be iust to eschew euill to doe good to fast and pray to continue in the Word to heare it with an honest heart to come to the Sacraments and so forth See this in S. Paul who was well assured of eternall life of which he could confidently speake 2. Tim. 4. 8. 2. Cor. 5. 1. Rom. 8. 38 39. And yet neuerthelesse he had care to keepe a good conscience towards God and man Act. 24. 16. endeuouring to please God 2. Cor. 5. 9. and had excellent vertues accompanying his faith 2. Tim. 3. 10 11. Dauid had particulat assurance of pardon of sinne 2. Sam. 12. 13. yet he afterward prayed for mercie feruently Psal 51. and Christ knew his houre yet did auoid dangers Hezekias knew that he should liue fifteene yeeres yet vsed the meanes of life So Saint Paul was sure of safety yet would haue meanes vsed Act. 27. 31. Thirdly that neither this faith nor any of these graces are perfect in this life for the Scripture speaketh of degrees of Faith Matth. 8. 26. and 15. 28. Rom. 4. 21. and of the increase of faith Luk. 15. 5. 2. Thes 1. 3. 2. Cor. 10. 15. Rom. 1. 17. So likewise of the increase of knowledge Col. 1. 10. of loue Phil. 1. 9. of workes of charitie 1. Thes 4. 10. of walking and pleasing God 1. Thes 4. 1. of grace 2. Pet. 3. 18. and so of all other vertues which doe increase as the whole Church doth increase as the Apostle witnesseth Ephes 2. 21. So that they are more at one time then at another in such as haue them and doe increase by degrees though not alike in all Hence it is first that ordinary meanes are prescribed by God not onely for the first begetting but also for the increase and continuance of all these graces to wit the Word 1 Pet. 2. 1 2. the Sacraments and Prayer which therefore the godly doe euer make vse of Act. 2. 42 46. Secondly that the godly are so often found fault with reproued admonished and threatned for failing in their duties Thirdly that they doe so vilifie themselues and renounce all righteousnesse in themselues and fly to Gof for mercy through Christ Fourthly that there are so many exhortations as meanes to vrge them to their duties in which they are weake and defectiue Fifthly that promises are made with conditions annexed to stirre them vp to their duties Fourthly that with these imperfections of graces there remaineth in the most holiest persons naturall corruption which is sometime so strong as it not onely hindereth the worke of these graces so as a regenerate man cannot doe the good hee would but also is drawne to do that which he would not Rom. 7. 15 18. Hence it is first that the best haue sometime broken forth into foule enormities as may be seene in Dauid Solomon and others Secondly that God so threatens chastiseth them as meanes to awake and reclaime them Thirdly that they so See an excellent discourse of this in Bishop Abbots answer to Bishop in this point of the certainty of saluation pag. 257. humble themselues 〈◊〉 cry and call as if they were forsaken Fourthly that this faith and these graces are not seen nor felt to bee at all times alike in operation but so weakened through strength of corruption so brought vnder as if they had clean lost their vertues and faith in a sort had failed which in some agony of spirit causeth them to vtter some vncomfortable words sauouring rather of desperation then of any hope of saluation euen as Christ on the Crosse crying My God my God why hast thou forsaken me And as Dauid sometimes did in the Psalms Ps 13. 1. 6. 1 6. 22. 1 2. 31. 22. 38. 1 8. 55. 4 5. Fifthly and lastly that albeit the imperfection of graces and corruptions of nature doe weaken thus the power of faith and other accompanying graces much troubling the soule of a true Beleeuer yet doe none of them hereby alter their nature nor change their qualitie but faith holdeth its hold though sometime as doth a Palsie hand and striueth against doubting till it conquer in the combate as may bee seene in Dauids conflicts First he will say to his soule as he doth in a Psalme Why are thou so disquieted within me yet trust in God Secondly he will runne to God in Prayer which is the true fruit of faith Thirdly he will professe his faith and trust in God So Iob in his greatest terrours said If he kill mee yet will I trust in him So that faith giueth assurance in the midst of troubles and saueth Daniel in the very den of Lyons and other in the midst of a siery Ouen Therefore for all the defects of graces and power of corruptions ouer-swaying too often yet seeing they destroy not faith in the elect nor annihilate their graces they are most certaine of their saluation in the end Scriptures obiected answered 1. Cor. 9. 27. But I keepe vnder my body and bring it into subiection lest that by any meanes when I haue preached to others I my selfe should be a Castaway Answ 1. This place speaketh not of a Castaway as one reprobated to eternall destruction but the word signifieth one not approued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed to one approued being like reffuse siluer which is not good and currant Ier. 6. 30. So as the meaning is I Paul preaching to other doe