Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	spirit_n	testimony_n	witness_v	1,787	5	10.0023	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91998	A den of theeves discovered. Or certaine errours and false doctrines, delivered in a sermon at a visitation holden at Baldocke in the county of Hertford, Decemb. 9. 1641. By Henry Denne, curate at Pyrton in Hertfordshire. And since printed by his owne appointment. Contradicted justly by many of the auditors. And confuted by Thomas-Atvvood Rotherham, now rector of St John Zacharies, London, and sometimes vicar of Iclkeford in Hertfordshire, neare Hitchin. Here you have the point of iustification by free grace fully handled, together with many difficult places of Scriptnre [sic] (much abused) plainly expounded; and some speciall cases of conscience resolved, whereby the weakest Christian, in the greatest conflict, may gather true and solid comfort. With severall tables very necessary and usefull for the reader. Published by authority.	Rotherham, Thomas Atwood, d. 1657.	1643 (1643)	Wing R2000; Thomason E251_3; ESTC R212516	114,466	110

comfort your drooping spirits against such desperate disconsolate doctrine as this meerely contrary to the doctrine of the Gospel and the true way of preaching Free Grace by Christ who will not breake a bruised Reed nor quench smoaking Flax if an an Angell from heaven preach any other doctrine beleeve him not I say againe cheere up your hearts The gates of Hell shall never prevaile against you you are rich in grace and all the pretious promises of the Gospel belong to you and all the riches of Gods mercie in Christ Jesus are yours what shall I say more I conclude God is yours Christ is yours and all is yours Now we are come to the third question laid downe in Page the 74. at the latter end Whether when Faith lies hid that wee cannot see that we beleeve by the inward Testimony of our conscience that it is possible our workes of pietie or charitie can assure us of salvation his answer is I say no and my reasons are these 1. That which makes me doubt of my Faith will make me doubt of the sinceritie of my worke 2. How is it possible I should judge my worke sincere when I cannot see I beleeve Whatsoever is not of Faith is sinne I answer there are diverse grounds which make a man doubt of his Faith different from those which make him doubt of the sincerit●e of his worke as through the want of apprehension whereby hee can say from his conscience that he is justified and at peace with God And in regard of spirituall desertions There is a twofold inward testimony of conscience The first is an immediate knowledge that a man doth beleeve which is by the prime and next efficient cause namely the Spirit of God called the (k) Id est eandem fidem ex ejusdem Spiritus afflatu dono Beza in loc Spirit of Faith 2 Cor. 4.13 and this is more fully set downe downe 1 Cor. 2.12 Now we have received not the spirit of the world but the Spirit which is of God that wee might know the things that are freely given to us of God The second inward testimony of conscience is the sinceritie of a mans worke whereby a Christian knowes he doth beleeve and concerning the sinceritie of the worke none can judge but a mans owne conscience whose proper office it is and this the Apostle sets downe 2 Cor. 1.12 For our rejoycing is this the testimony of our (l) Certebonam conscientiam habemus quod candide ca an misinceritate quam Dominus in nobis requiri● un sumus Luc. Ostand in loc conscience that in simplicitie and godly sinceritie not with fleshly wisedome but by the grace of God wee have had our conversation in the world Conscience being that privitie which the soule hath to things knowne to none but God and it selfe is able to judge of the intention of every action So that as a tree is knowne by the fruits in like manner Faith is certainely knowne by its fruits as the cause is knowne by the effect And the Apostle (m) Insallibile est signam vere r●natorum organm a postenori valer Arett com in loc 1 Joh. 3.14 makes love to the brethren an infallible signe of a regenerate man We know that we have passed from death to life because we love the brethren So that although we cannot immediately see that wee doe beleeve yet if we find in our conscience that wee love the brethren we know by this that wee doe beleeve for as breath is a certaine signe and evidence of present life so love to the brethren of present Faith even as wee see that when the Sunne is eclipsed though the earth wants the light of it yet not the reall influence and though men see not the Sunne in the light of it they doe see it in its reall influence and vertue So although Faith may be hid in regard of the soules immediate seeing it yet it may evidently see it doth beleeve in regard of Faiths reall influences and effects love to the brethren being one and thus though Faith lies hid Charitie doth and can assure us of our salvation Pag. 75. What workes are done in Faith sayes he that the same acts may not be done in the spirit of bondage If you say indeed that the actions are the same but they differ in the end I grant it and in the efficient also but as I cannot discerne the efficient so neither can I discerne the end of my worke To this I answer I discerne the efficient by the end he that hath a discursive intellect and can make use of that reason which God bath given him can easily tell to what end hee undertakes such and such an action The end being the first thing in the (a) Finis qui ultimus est executione primus est intentione omnis intellectus operativus incipit a fine Keckerm System lib. 1. pag. 165. intention and that which first sets the minde on worke about this or that thus in temporalls so likewise in spiritualls The Christian being able to make use of his sanctified reason can easily tell the intent of his heart and the end hee aymes at especially having the word of God as a sure rule to goe by he can tell whether he loves the brethren out of any by end he hath or onely as brethren setting all other respects aside And finding this holy affection in himselfe must needs conclude it cannot bee in a man that doth not beleeve I have heard of a very godly Minister who as I take it being sicke to death was much troubled about his evidence and doubted whether he did belong to God or no at the last Well sayes he the devill shall never gull me I have one evidence will assure me without faile I am certaine I love Gods people and so gathered comfort Upon these grounds I am bold to determine the question affirmatively That although Faith lies hid for the present yet a man from workes of pietie and charitie which he findes in himselfe may have assurance that he doth beleeve and so is in the state of salvation In his conference pag. 12. he doth confesse Where unfained love to the brethren is found it may be a testimony of grace received but he objects How shall I know his answer is That unlesse we beleeve truely we cannot know we love unfainedly therefore though our love heare witnesse to our Faith before men yet our Faith beares witnesse to our love in the secrets of our heart neither can it ever appeare to bee true love that proceeds not from a heart first imbracing Christ by Faith To this I answer by my loving unfainedly I know I beleeve truely the truth of my worke being an infallible evidence of the truth of my Faith and I can trie my worke by the sure rule of the Word which will not faile and thus though I cannot see my Faith formally yet I can see it effectively I meane in

inanibus sed legis praedicatione cōminationeque paenarum a peccaris corum deterret paenitentibus remissionem peccatorum promittit Ludovic Lavat in Ezek. hom 47. Ezek. 13.22 Because with lyes yee have made the heart of the righteous sad whom I have not made sad and strengthened the hands of the wicked that he should not returne from his wicked way by promising him life Judgement must be applyed to whom it belongs and mercy to whom mercy belongs (g) Legem divinam vehementer acuit in vitia sui temporis vulgaria tanta cum acrimon̄ia in vectus est ut aculeos in animis hominum c. Evangelii itidem dulcissima praedicatione animos prosternatos sensu itae divinae percussos ere●it ad spem gratiae divinae ac salutis aeicrnae traduxit Melchior Adam in vita ejus Lucas Pollo a German divine a man of eminent parts was wont to preach the law exceeding earnestly inveighing against the common sinnes of the times in which he lived very ●●arpely That he left a sting in the consciences and mindes of men insomuch that sparing none he gave offence to some which he regarded not having Gods command and the examples of the Prophets and Apostles to back him Againe he Preached the Gospell most sweetely labouring to lift up such as were cast downe and sensible of the wrath of God due to them for their sinnes and to bring them to the hope of Gods free grace and Eternall salvation And in his last sicknesse he desired that when he should be in an Agony and lye a dying to be put in minde of foure things First of Consolations concerning the remission of sinnes Secondly of Consolations concerning Gods gracious presence in afflictions and death it selfe Thirdly concerning finall conservation that God will conserve and keepe his elect against sinne death Satan and hell to Eternall life Fourthly of those words of Christ The Righteous shall goe into life Eternall And did tell the Minister to whom he had committed this charge that in doing thus he should execute the office of a true Pastor And is not this the care of all Gods faithfull Ministers who have had experience of the worke of God upon their owne consciences (h) Quis infirmatur non aegritudine corporls sedanimi qualitatem cu●ae suaedeseribit ab effectibus internis Cajetan in loc Quis infirmatur in fide ego non infirmor Si enim aliquem in fide vacillate animadverto s● cujus fidē gravibus tentationibus concuti video ut vix subsistere queat ita ego certe afficior ac si ipse eas tentationes sustinerem neque conquiescere possum donce tales iterum erigam confirmē Luc. Osiard in loc 2 Cor. 5.11 Knowing therefore the terrour of the Lord we perswade men And when we see men in distresse of Conscience may we not say with the Apostle Who is weake and I am not weake 2 Cor. 11.29 Who is offended and I burn not I know there are in these parts of the Country many able Preachers who in their Sermons doe rightly and truely distinguish betweene Law and Gospell to the beating downe of the Kingdome of Satan and setting up the Kingdome of Jesus Christ in their severall Parishes whose bowells doe yearne over the soules of their people Witnesse their constant pious and painefull Preaching in such times when Preaching was most opposed whose tender bleeding Consciences having a hand of Iron held over them could not swallow downe that which this man did although their lively-hoods and liberties lay at Stake being threatned with suspension deprivation imprisonment witnesse the reading of the booke of Liberties and other innovations which he yeelded to without making question nay pleaded for them let him not goe about to cast dirt in their faces whose upright conversation and deare affection they expresse to the Soules committed to their charge makes them lovely and honourable in the sight of God and all that truely feare God In the beginning of pag. 27. This question is propounded Did not Moses preach grace The answer is No Moses preacheth the law of works This is answered before onely I propound two questions First whether did Moses ever preach justification by the workes of the Law in plaine termes whether did he ever lay this downe for a doctrine That a man may be justified by the workes of the Law in the sight of God Moses did preach the righteousnesse of faith and so he did preach grace Secondly Whether is not the (i) Foedus gratiae afferens applicans remissionem peccatorum justitiam vitam aetemā omnibus in Christum mediatorē credentibus ed perpetuum aeternum ac immutabile omnibus mundi temporibus unum arque idē nulli abrogationi obnoxium omnē verustatis ac novitatis ●ationem excludens cumun● cademque sir falutis via Gerha●d loco tō 3. col mihi 292. Covenant of grace one and the same preached in all ages by which all beleevers have beene are and shall be saved but we shall speake more fully of this hereafter I come to the next question propounded pag. 27. Did not Moses speake truth In the Pulpit he made this Answer that he did speake the truth and he did not speake the truth I meeting him on the morrow by accident told him that Moses was to be commended in that he spake the truth but he was blame worthy in that he did not speake the truth he made no answer for the present but writes to me afterward Nimirum tacuisse that he did conceale the truth And so makes him guilty of that which the Apostle pleads for his discharge Act. 20.27 I have not shunned to declare unto you all the Counsell of God And how it can stand with Heb. 3.5 (k) Summa vero est Mosen scilicet fideliter tradi disse populo quae illi Dominus mandaverat Calvin in loc And Moses verely was faithfull in all his house as a servant for a Testimony of those things which were to be spoken after Moses did deliver all things which were commanded him of God faithfully to the people for a Testimony of those things which were to be spoken these words are truely to be understood of the Gospell of Christ of which Moses was a witnesse so that here is set downe the (l) Sic consensus doctrinae M●sis atque Apostoli in hac Epistola ex plicatae non obs●●●e explicabitur Paraeus in loc Agreement betweene the doctrine of Moses and the Apostle expressed in this Epistle so that they were both witnesses of one and the same Christ of one and the same Gospell and did Preach one and the same Doctrine Certainely then Moses did not hold his peace concerning any Truth he was to deliver from God to the people But in Print he sets downe this answer to the question Did not Moses speake Truth yes according to Law and Conscience But not according as the Truth is and was in Christ Let us

pec●atorum per fidem venturi Christi conscientias a mortis peccati Tyrann de liberas habebant quantum saluti suae satisesset Parcus in loc did not derogate from their inheritance and adoption They were neverthelesse Sonnes Heires Lords of all under this outward servitude they had their consciences free serving God freely in the inner man with a filiall spirit for they were certaine of free remission of sinnes by Faith in Christ and had their consciences freed from the tyranny of death and sinne so farre forth as was sufficient for their Salvation So that this place of Scripture rightly understood makes altogether against him for from hence we may gather that the (b) Itaque hic verborum Apostoli sensus est nemo puter me quae hactenus dixi in Patrum ant gentis Judaicae contumeliam dixisse suerūt enim hi quo que filii Dei promissionum haeredes neque me latet quod olim pronuntiavit Deus Israel est filius meus primogenitus Item ex Aegypto vocavi filium meum Exod. 4. Hose 11. Gualter in Gal. hom 31 Fathers under the Old Testament had hope of the same inheritance which we have at this very day because they were partakers of the same adoption and they were chosen of God to this end that they should be the sons of God together with us as well as we Againe we gather from this place that in externall servitude which to them was no servitude but as it is compared with our condition since the comming of Christ they had freedome of conscience neither did the strict observation of the Law hinder Moses Daniel all the godly Kings Priests and Prophets and the whole company of beleevers but that they were free in spirit Therefore they did so beare the yoke of the Law upon their shoulders which I say againe was not to them a yoke but comparatively to the Christian liberty by the comming of Christ that they did serve God with a free spirit and were principally and especially (c) Praesertim vero de gratuita peccatorum remissione edocti ut conscientias haberent a peccati mortis Tyrannide solutas Inde constituendum est candem semper suisse doctrinam vera fidei unitate nobiscum fuisse conjunctos unius etiam Mediatoris fiducia nobisctan fretos Calvin in loc taught and instructed concerning free remission of sins and had their consciences loosed from the Tyranny and slavery of sinne and death From whence it is concluded that there was alwayes one and the same Doctrine and that they were joyned with us in the true unity of Faith and that they did injoy with us affiance and hope in one and the same Mediator in whom they had boldnesse and accesse with confidence by the Faith of him Ephes 3.12 and therefore it must necessarily follow that they had not an overly but an experimentall knowledge of actuall and eternall remission having assurance in their consciences that their sins were at that present time wherein they lived actually and eternally remitted in Christ Otherwise we must conclude that the sinnes of beleevers in the time of the Law were not remitted till Christs manifestation and comming in the flesh which is most absurd and contradictory to Scripture They had Christ in Spirit They beleeved in Christ and were saved by him as we are as it is Heb. 13.8 Jesus Christ the same yesterday and to day and for ever Yesterday to our Fathers to day to us for ever to ours all that ever were saved were saved by one and the same Christ who is the way being (d) Quia igitur haereditas caelestis non est nisi una 〈◊〉 una ejus parandae via ac ratio perspicuum est unam substantia esse veteris novi Testaments Ecclesiam salutis doctrinam contra quam ●ana●ici papistae contendunt Pareus com in Gal. cap. 4. 1. ever the same yesterday before the time of his comming in the flesh to day when he did come in the flesh at the time before appointed now and for ever the same Christ to all beleevers in all times all beleevers in all ages being for substance one and the same Church of God Christ was (e) Exhibitus Patribus in promissione ita ut eorum fider non minus praesen fue it sanguis Christi sun dendus quam sidei nost●ae praefens est jamolim effusus Tessan in Epist ad Hebr. praelect cap. 13.8 exhibited in the promise to the Fathers and the blood of Christ to be shed was no lesse present to their Faith then the blood of Christ long agoe shed is present to our Faith Heb. 9.22 Without shedding of blood is no remission and it was by the shedding of the same blood that all Gods people from the beginning of the world ever had remission Pareus (f) Unde commentum pontificium de limbo in quem Patres fideles crudeliter detruferunt ubi nulla salute fruerentur eminus tancum sururam intuerontur firmiter destruitur Pareus in loc that godly and learned man from his place Gal. 4.1 concludes that if the Fathers were Heires and Lords of the inheritance with us they were therefore saved by Faith no lesse than we whereby he condemneth the Papists concerning their (g) Altis debetur sola paenadamni solum temporalis absque ulla paena sensus isti dicebantur esse in limbo Patrum qui prohibebantur an e●passionem Christi a visione divina eo quod non crat satisfactum pro peccato totius naturae quan●vis hi non essent obnoxii alicur panae pro peccatis suis personalibus Durand lib. 3. dist 22 quae 4. limbus wherein they have cruelly shut up the Fathers where they injoy not salvation but behold it afar off onely to come and this is just according to his proposition as he defends it that they had knowledge of actuall and eternall remission to come not present but afarre off His proposition is farre more cruell and injurious to the Fathers than the opinion of the Papists is about the limbus They have devised and imagined in their wandering conceit foure infernall and subterrestriall places First Hell Secondly Purgatory Thirdly Limbus infantum where Children remaine dying without baptisime Fourthly Limbus Patrum where all the Fathers were before Christs comming in the flesh And their opinion is that they were kept in an infernall place or dungeon of darknesse yet without paine they did suffer the punishment of losse onely and that but for a time for this Limbus did indure but till the comming of Christ and (f) Constituunt Scholastici communi consensu intra terram quatuor sinus five unum in quatuor partes divisum unum pro damnatis alterum pro purgandis tertium pro Infantibus sine baptismo abeuntibus quartum pro justis qui moriebantur ante Christi passionem qui nunc vacuus remanet Bellarm. Tom 2. de Purgator lib. 2. cap. 6. pag. mihi 410. Bellarmin himselfe

not onely the separation of the soule from the body but the punishment which is inflicted upon us from an angry God so that it comprehends eternall destruction and thus every wicked man that is out of Christ is through the feare of death temporall as being the gate to eternall death all his life time subject to bondage The beleeving Jewes were not subject to this bondage they were the Sonnes of God and did receive the spirit of adoption and this slavish feare and bondage was taken away from them by Christ for they were the sonnes of God by adoption as well as wee Pa. 54. To prove that this was a bondage of conscience saith he What is it that makes death bitter but the sting of death and what is the sting of death but sin Wherefore they had conscience of sin This is a doctrine most injurious to the people of God in those times against the blood of Christ certainly the sting of death so of conscience was by Christ taken from them and they could say as well as beleevers now as it is (d) Nec quicquam obstabit quin olim corpora nostra resuscitentur fiat quod olim per propheras Apo●●olos praedictum est Gual in loc hom 87. Verba Prophetae vel Apostoli laetantis Hos 13.14 Glo. Ordin 1 Cor. 15.55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law but thankes be to God who hath given us victory through our Lord Jesus Christ Pag. 55. he argues thus If the Jewes betweene Moses time and John Baptist were under the Law then under the curse that they were under the Law is proved Gal. 3.23.24 But if under the Law then under the curse Gal. 3.10 Can he prove that because the Apostle saith Before faith came we were kept under the Law therefore the Jewes were under the curse and from Moses to John Baptists time lived and died under the curse which must of necessitie follow Never did any man mis-apply and mis-interpret-Scripture more grossely for this place will prove clearely that their being kept under the Law was not a curse but a blessing upon them and that in a high degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) Erat lex quoddam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munimentum quo circumse ptus populus ille conspicuus inexpugnabilis impermixtus usque ad Christum conservabatur ab aliis populis separatus permanebat Pareus in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be fenced about with a garrison of men God did give unto this nation many particular priviledges they being a peculiar people unto himselfe as the morall Law written the Priesthood Rites Ceremonies and forme of government now the Law was quoddam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a wall of defence with which the people were hedged in round about and were conspicuous inexpugnable kept separated from other nations untill the comming of Christ thus to be kept under the Law was a peculiar favour of God to thē above al other nations in the world as God himself witnesseth Deut. 4.7 8. For what nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for And what nation is there so great that hath statutes and judgements so righteous as all this Law which I set before you this day This place doth confute him the (f) Dicturi erant pscudoapostoli Etiamsi cōcedamus justitiam non manare ex lege sed ex gratuita in Christo promissione quum tamen Deus quem semper unum sui similem esse testatus est oeconomiam istam Mosaicam constituerit c. quo jure vis illam abo●ere Responder Apostolus temporariam fuisse istam oeconomiam Beza in loc scope and designe of the Apostle is to confute the false Apostles who were ready to say Although we grant righteousnesse not to come by the Law but from the free promise in Christ Notwithstanding God who is unchangeable did give the Mosaicall Law and oeconomie as you confesse to bring us to Christ how then can this stand with the unchangeablenesse of God that this Law should be abolished The Apostle makes answer that by Gods appointment this was but Temporarie and to endure but till faith came that is till Christs comming in the flesh for Faith is taken metonymically for the principall object of Faith and it were fearefully desperate to thinke that all the people from Moses to John Baptist lived so under the Law as that they were without faith in Jesus Christ Thus you see this place maketh against him and in stead of a curse pronounceth a blessing it being the blessing of God upon the Jewes to be kept under the Law till Faith came that is till Christs incarnation The beleeving Jewes before the comming of Christ were under the Law in respect of Ceremonies but not in respect of the malediction curse thereof To conclude this if by the Law of Moses we understand the Mosaicall Politie so the Law by the comming of Christ was abolished if by the Law wee understand the morall Law or ten Commandements the curse of the Law is and was ever taken away in regard of all true beleevers living in all ages of the world (a) Causa abrogationis manifesta haec est Deus singulari beneficio constituit politiam Mosaicam ut esser certa fedes certa gens quali Schola in qua servatetur doctrina de Filio Dei repeterentur promissiones adderentur illustrissima testimonia in qua certum esset Filium assumpta natura humana concionaturum esse fururum victimam resurrecturum esse editurum testimonia doctrinae quia Deus de his tantis rebus vult nos certos esse voluit autem postea finem esse hujus politiae Melancthon par 2. de leg pag mihi 251. And likewise consider it as a guard whereby the Jewes were fenced in and separated from all other nations so it is by Christs comming abolished Consider it as a rule of life Thus Angels are under the Law Adam before his fall the Saints now in heaven And none yeeld more subjection to it then they this subjection is their libertie and thus the Law considered as a rule of life is the will of God and is eternall as God himselfe Let us goe on and see how he can prove from Gal. 3.10 That the people being under the Law were under the curse The intent of the Apostle in this place is to prove justification by Faith in opposition to the workes of the Law as Vers 8 9. And the Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed So then they which be of Faith are blessed with faithfull Abraham for as

its effective energie and efficacie Againe our love doth not onely beare witnesse to our Faith before men but also to our selves that we doe beleeve our consciences telling us that it is such a love that must needs flow from Faith and be a fruit and effect of it Good (b) Opera bona tripliciter veniunt consideranda 1. Ratione materiae sive objecti circa quod versantur 2. Ratione originis ex qua procedunt 3. Ratione finis in quem fiunt Laurent com in Epist Jaceb pag. mihi 178. workes are to be considered 1. In regard of the matter or object about which they are conversant 2. In regard of the originall from which they doe proceed 3. In regard of the end for which they are done Now who can judge of the proper and formall object of a mans love to the brethren whether grace be it or no or who can tell whether it flowes from a sincere affection to grace or no or whether there be any by end or not another man cannot judge 1 Cor. 2.11 For what man knoweth the things of man save the spirit of man which is in him by the (c) Spiritus hominis significar substantialem hominis pattem animum seu intellectum conscientiam hominis quae cuique certissime dictat quid in intimis cordis recessibus lateat quisque in sinu gerat Pare com in loc spirit wee are to understand the substantiall part of man the mind or intellect and conscience which doth certainly dictate and tell to every one what lies hid in the secret passages of his heart and every thing that hee carrieth in his bosome for the mind of man doth not onely understand those things which are abroad or mans outward actions but his very inwards And by reflexion upon it selfe knowes and understands that it understands it selfe And thus its plaine that no other can judge of a mans true love to the brethren but his conscience and spirit and the spirit sanctified can by the Word judge certainly another but conjecturally And thus you see our love beares witnesse to our faith in the secrets of our heart and doth infallibly evidence to us that we doe beleeve And my conscience evidences to me that this love could not be in my heart unlesse I had Faith and our Saviour tels us Mat. 25.40 (d) Eleemosyna haec est quae Christum pascit esurientem in paupere Prosper De promis praedict Dei par 2. cap. 7. Inasmuch as we imbrace his Brethren by acts of love we imbrace him in our armes which none can doe without Faith In his conference Pag. 13. he layes downe this as a Note of love to the brethren If they be in poverty to sell the whole or halfe of our possessions and divide among them The sicke man propounds this question Can I not love them unlesse I sell my possessions and divide among them The Minister makes answer Verily no for true love binds us not onely to lay downe our goods but our lives also where need requireth The sicke man saith He hath not loved them thus The Minister tels him then he hath loved them in word not in deed in tongue not in truth And concludes that few can by this marke be assured of their salvation because they come so farre short of the precept and example of our Lord. To this I answer Cannot a man love the Brethren unlesse he actually sell the whole or halfe of his possessions and divide among them its enough if he carry a minde to sell them if need require which every good Christian doth and will in case of necessity part with his estate and life too Pag. 14. In his conference he saith I doe for the present beleeve untill I shall see ground to the contrary that Saint John doth principally speake of our assurance whereby we know (e) Nos scimus quid nos scimus quia transivimus de morte ad vitam undescimus quia diligimus fratres Nemo interroget hominem redeat unusquifque ad cor suum si ibi invenerit Charitatem sraternam securus sit quia transiit de motte ad vitam Jam in dextra est Aug. Expos in Epist Joan. tract 5. col mihi 613. in fine one another to be the children of God this shewes he understands not the meaning of this place it being chiefely to be understood of the evidence we have in our selves Pag. 15. I doe affirme saith he that he that hath no greater witnesse in himselfe than love to the brethren shall never attaine to assurance of Salvation Mark how within the compasse of three leaves he doth say and unsay for Pag. 12. He doth confesse unfained love to the brethren is a testimony of grace received Now whosoever hath a testimony that he hath received Grace hath assurance by this of his Salvation it makes no matter whether the Testimony he hath be greater or lesse so it be sound and true and a Christian in this case may argue a minore ad majus from the lesser to the greater for he that in Truth hath this witnesse is infallibly certaine of the greater and may by this know that he hath that I meane Faith if by it he understands the greater They are cursed speeches of the sicke man to say Hell gapes for him he shall be damned And cursed be the time that ever I laid a foundation upon the sands As though to affirme that unfained love to the brethren is an infallible note of true beleevers were to lay a foundation upon the sands whereas the Apostle affirmes as much Master Perkins speaking of the right way of ministring comfort to a party distressed layes this downe for one ground Namely to love any man because he is a Christian and a childe of God is a sensible and certaine note of a man that is partaker of the true love of God in Christ and he proves it by this place we are upon 1 Joh. 3.14 Having laid downe this ground saith he The way whereby the party in distresse may be brought within the compasse of the promise of Salvation stands in two things in making tryall and applying of the promise First when a man is in the fit of Tentation he will say resolutely he is sure to be damned Aske him in this fit of his love to God he will answer he hath none at all but aske him further whether he love a man because he is a Christian and a Childe of God then he will say he doth indeed In the second place the applying of the promise of life everlasting to the party distressed And that is done by a kinde of reasoning The first part whereof is taken from the Word of God The second from the testimony of the distressed conscience And the conclusion is the applying of the promise on this manner Major Minor He that loves a man because he is a Christian and a childe of God is certainely himselfe a true childe of God But thou lovest a man because he is a Christian and a childe of God Therefore thou art a childe of God Conclus and art translated from death to life as the Apostle speakes Another ground of comfort for a party distressed Master Perkins layes downe from the unfaigned desire after grace which he in his Conference Page 3. and in his Booke Page 74. doth utterly reject First saith Master Perkins let the comforter aske the party in distresse whether he beleeve and repent The distressed party answers no he cannot repent nor beleeve Then we must further aske whether he doth desire to beleeve and repent To this he will answer he doth desire it with all his heart Now for applying the promise to the distressed the Argument will run thus He that hath an unfained desire to repent and beleeve hath remission of sins and life everlasting Major Minor Conelus But thou hast an earnest desire to repent and beleeve in Christ Therefore remission of sinnes and life everlasting is thine Thus Master Perkins But that I may comfort the poore weake Christian against such Doctrine as this That such as doe desire to beleeve doe not beleeve I will conclude with an Example I have read in the workes of that famous Divine Master Greenham who tels of one Master Chambers of Leycester who in his sickenesse grievously despaired and cryed out that he was damned and after dyed yet it is not for any to note him sayes he with the blacke marke of a reprobate One thing which he spake in his extremity O that I had but one drop of Faith must move all men to conceive well of him for by this it seemeth he had an heart which desired to repent and beleeve And therefore a repentant and beleeving heart indeed Blame me not for having a second bout at such Doctrine as this so destructive to poore distressed Consciences so contrary to the Word of God and against the experience of every true broken hearted Christian What Doctrine soever tends to the vilifying of a sanctified life is a Doctrine of devils though it appeare as an Angell of light And such as labour to make the Law of God of no use not so much as a rule of life to a beleever doe deny the Kingly Office of Christ and they are Antichrist Now the Lord give us broken hearts that we may be low in our owne eyes and not be led by our owne humours but that we may be guided by the Spirit of truth according to the word of Truth I will present you with the golden chaine of Salvation and I have done 1. God hath ordained 2. Christ hath merited 3. The Word doth promise 4. The Sacraments doe seale 5. Faith doth receive 6. The mouth doth confesse 7. Workes doe testifie Now to God onely wise Father Sonne and Holy Ghost be all praise as is most due for evermore FINIS