the Hebrue text and Popish translaâ—…s themselues follow it not Obiect 2. Eccles. c. 9. Man knowes not whether he be worthy of loue or hatred For al things are kept vncerâ—eâ— till the time to coâ—e Answer First I say the translation is not 〈◊〉 the words are thus in the Hebrue and in the Sevenâ—â—e No man knoweth loue or hatred all things are before them As for these words all things are 〈◊〉 vncerten till the time to come are thrust into the text by head and shoulders and Hierome hath them not Secondly I answer that the H. Ghost doth not denie sâ—mply the knowledge of Gods loue or hâ—tred as though there could be 〈◊〉 certen assurance of it in this life If we vnderstand the words thus then the argument of the holy Ghost must be framed on this manner If loue or hatred were to be knowne then it must be knowne by the outward blessings of God but it cannot be knowne by the outward blessings of God for all things come alike to all therefore loue and hatred cannot be knowne The propositioÌ„ is false For loue may be known other waies then by outward benefits and therefore the reason is not meete to be ascribed to the spirit of truth Wherefore the true and proper sense of the words is that loue or hatred cannot be iudged or discerned by outward blessings of God S. Bernard speaks of this text on this manner that no man knowes loue or hatred namely by himselfe yet that God giues most certen testimonies thereof to men vpon earth And seâ—m 5. de Dediâ— his words are these who knowes if he be worthie loue or hatred who knowes the minde of the Lord. Here both faith truth must needs helpe vs that that which is hidden in the heart of the father may be reuealed vnto vs by the spirit and his spirit giuing testimonie persvvades our spirit that we are the sonnes of God and this perswasion is caused by his calling and iustifying vs freely by faith And S. Hierome though comonly abused to the contrarie saith no more but that men cannot know loue or hatred by the present afflictions which they suffer because they know not whether they suffer them for triall or for punishment Obiect 3. 1. Cor. 4. I iudge not my selfe I know nothing by my selfe Here Paul as not being privic to his own estate refuseth to giue any iudgement of his owne righteousnes Answ. It is manifest by the words of this epistle that certaine in Corinth boldly more then wisely censured the Apostles ministerie and withall disgraced it in respect of the ministery of other teachers Therfore Paul in this chapter goes about to make an Apologie for himselfe speaking nothing of his owne person and the estate thereof before God but onely of his ministerie and the excellencie thereof And this is the iudgement of Theodoret Aquinas and Lira vpon this text And when he saith I iudge not my selfe his meaning is I take not vpon me to iudge of what value and price my ministerie is before God in respect of the ministerie of this or that man but I leaue all to God Here then Paul refuseth onely to giue iudgement of the excellencie of his owne ministerie and in other cases he refused not to iudge him selfe as when he said I haue fought a good fight I haue kept the faith henceforth is laid vp for me the crowne of righteousnes which the Lord the righteous iudge shall giue me 〈◊〉 Tim. 4. 8. And Chrysostome on this place saith that Paul refused to iudge himselfe not simply but onely for this ende that he might restraine others and teach them modestie And where Paul saith I know nothing by my selfe the speach is not generall but must be vnderstoode of negligences and offences in the compasse of his ministery For he was priuie to himselfe that in simplicitie and godly purenes he had his conuersation in the world 2. Cor. 1. 12. and he knew this by himselfe that nothing should seuer him from the loue of God in Christ. Rom. 8. 38. Obiect 4. That we may be iustified there is somewhat required of vs namely faith and repentance and where these are wanting a man cannot be iustified Now no man can be certen by the certentie of faith that he repents of his sinnes with all his heart and that he hath such a faith as God requires at our hands considering there is no testimonie in the word of our faith and repentance in particular Therefore no man can be certen by certentie of faith that his sinnes are pardoned Answer It is not necessarie that any man should be certen by faith of his faith and repentance because faith is onely of such things as are absent where faith and repentance are truly present in all that truly beleeue and repâ—… it shall be sufficient if a man may any way â—…bly certen that he hath them And though â—ome men falsly perswade themselues that they beleeue yet he that hath true faith indeede knowes that he hath true faith euen as 〈◊〉 as he that vnderstands knowes that he vnderstands Paul saith to the Corinthians 〈◊〉 your sâ—…es vvhether ye be in the faith or 〈◊〉 2. Cor. 13. 5. hereby giuing them to vnderstand that all which beleeue haue the spirit of discerning to know certenly that they doe beleeue Againe he saith of himselfe 2. Tim. 1. 12. I knowe â—home I haue beâ—eeued And Saint Iohn saith 1. â—p 3. 24. By this we know that he dwells in vs by the spirit which he hath giuen vs making no question of it but that he which hath the spirit knowes that he hath the same And testimonies of men are not wanting in this case Augustine Euery one seeth faith to be in his owne heart if he beleeue if not he seeth it to be vvanting Againe A beleeuer seeth his oâ—ne faith by which he answereth that he beleeueth without doubt And He which leueth his brother more knoweth the leue whereby he â—â—â—eth then his brother whome he loueth Againe whereas it is said that hauing faith yet we know not whether it be â—â—â—ficient or no I answear that faith beeing without hypocrifie is sufficient to saluation though it be imperfect God more respects the trueth of our faith then the perfection thereof And as the hand of the child or of the palsie man though it be feeble is able to reach out it selfe and receiue an almes of a prince so the faith that is but weake is able to apprehend and receiue Christ with all his benefits Obiect 5. Prov. 28. Blessed is the man that feareth alvvaies Pâ—â—l 2. Worke your salvation with feare and trembling Answer There is a threefold feare one of nature the secoÌ„d of grace the third of distrust Feare of nature is that whereby the nature of man is troubled with any thing that is hurtfull vnto it and therefore auoideth it Feare of grace is that excellent gift which is called the beginning of wisdome and
kingdome of God receiving withall that vvhereby he may presume that he is loved and loue againe Furthermore that the spirit of God doth not only perswade men of their adoption but also conâ—… the same unto them it is most manifest Eph. 4. 30. Greeve not the spirit whereby yee are sâ—aled vp to the day of redemption And 1. v. 13. After ye beleeved ye were sealed with the spi-Rit of promise which is the earnest of our inheritante 2. Cor. 1. 21. It is God that hath sealed vâ— giuen vs the earnest of his spirit in our harts Here the words of sealing and carnest are to be considered For things that passe too and fro among men though they be in question yeâ— when the seale is put too they are made out of doubt and therfore when God by his spirite is said to seale the promise in the heart of euery particular beleuer it signifieth that he giues unto them euident assurance that the promise of life belongs unto them And the gâ—â—ing of earnest is an unfallible token unto him that receiueth it that the bargaine is ratified and that he shall receiue the things agreed upon And it were a great dishonour unto God to 〈◊〉 that the earnest of his owne spirite giuen vnto vs should be an euidence of eternall life not vnfallible but coniecturall Argâ—… 〈◊〉 The faith of the elect or saving faith is a certen perswasion a particular perswasion of remiâ—…ion of sinne and life euerlasting Touching the first of these â—wain namely that faith is a certen perswasion yea that cerâ—enty is of the nature of faith it appeares by expresse testimonies of scripture Matth. 14. 31. O thou of little faith why hast thou doubted and 21. v. 21 If ye haue faith and doubt not Iam. 1. 6. Let him aske in faith and waâ—er not for he that wavereth is like a wave of the sea tost of the winde 〈◊〉 away Rom. 4. 20. Neither did he doubt of the promise of God through vnbeliefe but was strengthenedin faith I will not stand longer on this point which is not denyed of any Touching the second part of my reason that faith is a particular perswasion applying things beleeued I prooue it thus The propertie of faith is to receiue the promise Galat. 3. 14. and the thing promised which is Christ with his spirit Ioh. 1. 12. Now Christ is receiued by a particular application as will appeare if we doe â—…t marke the end and use of the ministery of the word and of the sacraments For when God giues any blessing to man it is to be receiued by man as God giueth it Now God giues Christ or at the least offereth him not generally to mankinde but to the seuerall and particular members of the Church In the Lords supper as in euery sacrament there is a relation or analogie betwene the outward signes the things signified The action of the minister giuing the bread and the wine representeth Gods action in giuing Christ with his benefits to the particular communicants againe the action of receiuing the bread and wine seuerally representeth another spirituall action of the beleeuing heart which applyeth Christ unto it selfe for the pardon of sinne and life euerlasting Papists yeeld not to this yet if they refuse to maintaine this analogie they ouerturne the sacrament and dissent from antiquity Augustine saith The body of Christ is ascended into heaven some may answer say How shall I hold him being absent how shal I reach vp mine hand to heaven that I may lay hold of him â—â—ting there Send vp thy faith and thou hast laid hold of him And what is more coÌ„mon theÌ„ another saying of his What 〈◊〉 thou to prepare thy belly and teeth Beleeve and thou hast eaten Againe Eph. 3. v. 12. Paul saith By Christ we have boldnesse and entrâ—… with confideÌ„ce by faith in him In which words are set downe two notable effects and fruits of faith boldnesse and confidence Boldnesse is when a poore sinner dare come into the presence of God not being terrified with the threatnings of the lawe noâ— with the consideration of his owne unworthinesse and with the manifolde assaultes of the deuill and it is more then certenty of Gods fauour Now whereas Papistes answere that this liberty of boldnesse in comming unto God proceedes of a generall faith they are farre wide It is not possible that a generall pâ—â—swasion of the goodnesse and trueth of God and of his mercie in Christ should breede confidence and boldnesse in the heart of a guilty 〈◊〉 and â—…o â—…ple can be brought hereof This generall faith concâ—… 〈◊〉 â—…s of our bâ—… wâ—â— no doubt in 〈◊〉 〈◊〉 〈◊〉 Iudas yea in the dâ—… himâ—… and yet they despaired and some of them 〈◊〉 away themselues and the dâ—â—ill for all his 〈◊〉 〈◊〉 before God Wherefore that â—â—ith which is the roote of these excellent vertues of boldnesse and confidence must needâ—s be a speciall â—aith that i◠〈◊〉 〈◊〉 and plentifull perswasion of the pardon of 〈◊〉 mans owne sinnes and of life everlasting â—gaine Hebr. 11. v. 1. faith is called hypost 〈◊〉 that is a substance or subsistance of things hoped â—oâ—â— where faith in the matter of our saluation and other like things is made to goe beyond hopet for hope waites for things to come till they haue a being in the person hoping but faith in present giues a subsisting or being vnto them This can not be that generall faith of Papistes tearmed Catholike for it comes short of hope but it must needes be a speciall faith that makes us vndoubtedly beleeue our owne election adoption iustification and saluation by Christ. And to this purpose haue some of the fathers saide excellent well Augustine saith I demaund of thee O sinner dost thou beleeve Christ or no thâ—◠〈◊〉 I beleeve what beleevest thou that â—ee can freely forgive thee all thy sinnes Thou hast that vvhich thou hast beleeved Ambrose saieth This is a thing ordained of God that hee vvhich beleeveth in Christ should be saved without any vvorke by faith alone freely receiving remission of sinnes And with Ambrose I ioyne the testimony of Hesichius vpon Leuiticus who saieth God pitying mankinde vvhen hee savve it disabled for the fulfilling of the vvorkes of the lavve vvilled that man shoulde be saved by grace vvithled the vvorkes of the lavve And grace proceeding of mercie is apprehended by faith alone vvithout vvorkes Whereas in both these places faith is opposed generally to all workes and is withall saide to apprehende and receiue yea alone to apprehend and receiue grace and remission of sinnes they cannot be understood of a generall but of a speciall applying faith Bernard hath these words If thou beleevest that thy sinnes can not be blotted out but by him against whome thou hast sinned thou â—â—est well but goâ— yet further beleeve that hee pardoneth thy sinnes This is the testimony which the Holy Ghost giveth in our hearts saying Thy sinnes
it is a certaine awe or râ—â—erence vnto God in whose presence we doe whatsoeuer we doe Feare of distrust is when men tremble at the iudgemeÌ„ts of God for their sinnes because they haue no hope of mercie Of these three the first was good by creation and therfore it was in our Sauiour Christ but since the fall it is defective The third is a vice called slâ—â—ish feare And the second is that which is commaunded in these and the like places of Scripture the intent whereof is to make vs circumspect and fearefull least we should offend God by any 〈◊〉 our owne weaknesse considered and the â—â—vineible iudgements of God And this kinde of feare as also the first may stande with câ—râ—â—ntie of faith Rom. 11. Thou standest by faith be not high minded but feare Psal. 2. Serâ—e the Lord in feare and reioyce in trembling Obiect 6. Where there is no word there is no faith For faith and the word of God be relatiues But there is no word of God that saith to particular men Cornelius or Peter or Iohn thy sinnes are pardoned excepting 〈◊〉 few persons as Mâ—… Magdâ—… and the pâ—… 〈◊〉 c. Therefore there is no particular faith Ansvv. Though there be no word set downe in Scripture touching the saluation of this or that particular man yet there is set downe that which is equivaleâ—â— to a particular word and as much in effect For the promise of remission of sinnes and life euerlasting is giuen with a commâ—undement that euery man applie the promise to himselfe as I haue before prooued and this is altogether as much as if euery mans particular name had beene put in the promise I adde further that the promises of the Gospel must be considered two waies first as they are generally set downe in Scripture without application to any person secondly as they are â—â—â—ght and published in the â—â—inisterie of the word the end whereof is to applie them to the persons of men partly by prâ—â—ching and pâ—â—tly 〈◊〉 administâ—ing the sacraments of baptisme and the Lords supper which are seales of righteoâ—â—â—â—s of faith Now the promise applied and as I may say particularized to the members of the Church is by the vertue of Gods ordinance as much as if God himselfe had giuen the promise particularly and â—…dment names vnto it It is further â—nswered that the promise of remission of sinne is preached not simply but vpoâ— condition of 〈◊〉 faith 〈◊〉 which 〈◊〉 be 〈◊〉 knowne I answer againe 〈◊〉 I haue alreadie prooued that he which truly beleeueth and repâ—…th knoweth that he doth certenly beleeue and repeâ—t Obiect 7. To beleeue the pardon of a mans owne sinnes is â—one of the articles of faith propounded in any Creede either of the Apostles or the Niceâ—e fathers or Athanasâ—â—s or any other Creede Answer This faith is contained vnder these words I beleeue remission of sâ—…es and I prooue it thus These words are an article of Christian faith and therefore they must in sense containe more then the deuill doth or can beleeue nowe the deuill beleeueth thus much that God giues remissioÌ„ of sinnes to his Church Christian men therefore must goe one steppe further and beleeue particularly the remission of their owne sinnes Otherwise if the Papists will haue the Catholicke faith to beleeue no more in this point then the damned spirits beleeue let them take it to themselues But they replie further that if there were any such article of faith then some persons must beleeue that they are iust though they willingly commit mortall sinne which is an euident falshood Ansvver He that beleeues the pardon of his owne sinnes by true faith hath the spirit of God in him and a constant purpose not to sinne against God and therefore if he sinne it is against his purpose and without any full consent of wil and it is not he that doeth it but the sinne that dwelleth in him But if it so fall our that the child of God be ouertaken with any actual sinne then his case standeth thus He hath by his fall wounded his conscience weakned his faith bereaued himselfe of Gods fauour as much as in him lieth made himselfe guiltie of a sinne and worthie of damnation and God for his part accordingly turnes the woonted signes of his sauour into signes of anger and displeasure and the sinne though it be pardoned in the purpose of God yet is it not actually pardoned till the partie repent Things standing thus we teach not that men must beleeue the pardon of their sinnes while they liue and lie in them for that were â—â—â—tly to teach falshoode for truth but our doctrine is that such persons must first of all humble themselues and say with the prodigall childe that they haue sinned against God and are not worthie to be called his children any more and againe renew their decaied faith and repentance that they may beleeue as before their perfect reconciliation with God Obiect 8. In respect of God who is truth it selfe we are to beleeue the promise in particular yet if we respect our owne vnworthines and indisposition we are to feare and in some part to doubt For the promise of remission of sinnes is not absolute but depends vpon the condition of our workes Therefore our certentie is onely coniecturall Answer I answer first that in respect of our owne vnworthines we are not to doubt of our saluation but to be out of all doubt yea to dispaire before the iudgement seate of God For they which are of the workes of the lawe are vnder â—he curse Gal. 3. 10. and Paul saith of his owne workes of grace in this am I not iustified 1 Cor. 4. 4. And Dauid being out of all doubt of his owne deserued damnation in regard of his owne vnworthines saith freely Enter not into indgement with thy servant O Lord for no flesh shallbe iâ—stified in thy sight Againe the consideration of any vnworthines in our selues doth not hinder a resolution concerning Gods mercy in Christ. For true faith makes an entrance vnto God vvith boldnes I say with boldnes euen for those persons that are vnworthy in themselues Eph. 4. 12. And Abraham whose faith is to be followed of vs did not vpon the consideration of his olde decaied bodie rest himselfe with bare hope vpon alikelihood of the accomplishment of Gods promise but he beleeued vnder hope euen against hope Rom. 4. 18. Lastly I answear that the ground of the former obiection is erronious namely that the promise of saluation depends on the condition of our workes because the Scripture saith it is made and accomplished on mans part freely I graunt indeede that to the promise there is annexed a condition of faith yet faith here must not be considered as a worke but as an instrument apprehending Christ with his benefits and withall â—epentance with the fruits thereof are on our part required yet no otherwise but as they are necessaric consequents of faith and the signes
indifferent so farre foorth as they shall further us in godlinesse For we ought to doe all things not only to the edification of others but also of our own selues And therefore it is a flat abuse of christian liberty for men so to pamper their bodies with meate and drinke that thereby they disable themselues to heare Gods word to pray to giue good counsell to doe the ordinary works of their callings The fourth things indifferent must be used within the compasse of our callings that is according to our ability degree state and condition of life And it is a common abuse of this liberty in our dayes that the meane man will be in meate drinke apparell building as the gentlemans the gentleman as the knight the knight as the lord or Earle Now then things indifferent are sanctified to vs by the worde when our consciences are resolued out of the word that we may use them so it be in the manner before named and according to the rules here set downe They are sanctified by prayer when wee craue at Gods handes the right use of them and hauing obtained the same giue him thanks therefore Coloss. 3. v. 17. Whatsoever yee doe in worde or deede doe all in the name of our Lorde Iesus giving thankes to God the father by him Thus much of Christian liberty by which wee are admonished of sundry duties I. to labour to become good members of Christ of what estate or condition soeuer we be The liberties of the citie of Rome made not onely Romanes borne but euen the men of other countreyes seeke to be citizens thereof Act. 22. 28. The priuiledges of the Iewes in Persia made many become Iewes Hest. 8. 17. O then much more should the spirituall liberty of conscience purchased by the blood of Christ mooue us to seeke for the kingdome of heauen and that we might become good members thereof II. Againe by this we are taught to study learne and loue the scriptures in which our liberties are recorded Wee make account of our charters wherby we holde our earthly liberties yea wee gladly reade them and acquaint our selues with them what a shame then will it be for vs to make no more account of the word of God that is the law of spirituall liberty Iam. 2. v. 16. III. Lastly we are aduertised most heartily to obey and serue God according to his worde for that is the ende of our liberty the seruant doeth all his businesse more chearefully in the hope and expectation he hath of liberty Againe our liberty most of all appeares in our seruice and obedience because the seruice of God is perfect freedome as on the contrary in the disobedience of Gods commandements standes our spirituall bondage The second property of conscience is an vnfallible certenty of the pardon of sinne life euerlasting That this point may be cleared I will handle the question betweene vs and Papistes touching the certenty of saluation And that I may proceede in order we must distinguish the kindes of certenty First of all Certenty is either Vnfallible or Conjecturall Vnfallible wherein a man is neuer disappointed Conjecturall which is not so euident because it is grounded onely upon likelihoodes The first all Papiste◠〈◊〉 but the second they 〈◊〉 in the matter of saluation Againe certenty is either of faith oâ— experimentall which Papistes call â—â—rall Certenty of faith is whereby any thing is certenly beleeued and it is either generall or speciall Generall certenty is to beleeue assuredly that the word of God is trueth it selfe and this both wee and papistes allow Speciall certenty is by faith to apply the promise of saluation to our selues and to beleeue without doubt that remission of sinnes by Christ and life euerlasting belongs unto us This kind of certenty we holde and maintaine and Papists with one consent deny it acknowledging no assurance but by hope Morall certenty is that which proceedes from sanctification and good workes as signes and tokens of true faith This wee both allowe yet with some difference For they esteeme all certenty that comes by workes to be uncerten and often to deceiue but wee doe otherwise if the workes be done in uprightnesse of heart The question then is whether a man in this life may ordinarily without reuelation be vnfallibly certeâ— of his owne 〈◊〉 first of all â—â—d principally by faith and then secondly by such workes as are unseperable â—…panions of faith We hold this for a cleare â—tudent principle of the â—â—â—ord of God and â—â—â—trariwise the Pepists deny it wholly I will 〈◊〉 prâ—… the trueth by some â—ewe argâ—… and then answer the common obiections Argâ—â—â—â—t 1. That which the spirit of God doth first of all testifie in the heart and conscience of any â—â—n and then afterward fully confirme is to be beleeued of the same man as vnfallibly certâ—… but the spirite of God first of all doeth testifie to some men namely true beleeuers that they are the sonnes of God and afterward confirmes the same unto them therfore men are unfillibly to beleeue their owne adotion Now that the spirit of God doth giue this testimony to the conscience of man the scripture is more then plaine Rom. 〈◊〉 〈◊〉 â—e have received the spirit of adoption whereby vvee cry Aâ—â—a Fâ—ther The same spirit beareth witnes vvith our spirit that we are the sonnes of God Answere is made that this testimony of the spirite is giuen onely by an experiment or feeling of an inward delight or peace which breeds in vs not an infallible but a coniâ—cturall certenty And I answere againe that this exposition is flat against the text For the spirit of adoption is said here not to make vs to thinke or speake but to cry Abba Father and crying to God as to a father argues courage confidence boldnesse Againe the same spirit of adoption is opposed to the spirit of bâ—â—dage causing feare therefore it must needs be a spirit giuing assurance of liberty by that means driuing away distrustfull feares And the end no doubt why the holy ghost comes into the heart as a witnes of adoption is that the truth in this case hidden therfore doubtful might be cleared and made manifest If Gòd himself haue appointed that a doubtfull truth among men shal be confirmed and put out of doubt by the mouth of two or three witnesses it is absurd to thinke that the testimony of God himselfe knowing all things and taking vpon him to be a witnes should be coniecturall S. Bernard had learned better diuinity when he saide who is iust but he that being loved of God returnes love to him againe which is not done but by the spirit of God reuealing by faith vnto man the eternall purpose of God concerning his salvation in tiâ—â— to come which revelation vndoubtedly is nothing else but an 〈◊〉 of spirituall grace by which whilest the deeâ—es of the flesh are mortified the man is prepared to the
are forgiven thee For so the Apostle thinketh that a man is iustified freely by faith Papists being much choked with this place make answer that S. Bernard doeth not say that wee â—ust beleeue the pardon of our sinnes absolutely without respect of workes but that hee requires the condition of our conversion and repentance as signes whereby this perswasion is wrought I answer againe that hee auoucheth plainly the generall faith whereby the points of religion are beleeued to be but a beginning or â—udiment of faith and therefore not sufficient vnlesse we goe further and apply the grace of God to our selues by faith simply without respect of any condition perfourmed on mans parte Indeede I graunt that the trueth of conversion and other workes are by him mentioned afterwarde but that was for this ende to shewe how any man may haue a sensible and euident experience by workes as fruits of the pardon of his owne sinnes life euerlasting which he beleeueth Argument 3. S. Iohn penned his first epistle that he might shewe unto the Church of God a way how they might ordinarily and fully be assured of the loue of God and of eternall life and therefore he affordeth vs many pregnant testimonies for this purpose 1. Ioh. 2. v. 3. And by this we know that we haue knowen him if wee keepe his commandements And v. 5. Hee which keepes his word in him is the word of God truely accomplished by this vvee know that wee are in him cap. 3. 10. By this are manifest the children of God and the children of the devill And v. 19. By this vve know that we are of the trueth and before him vvee shall make our hearts confident cap. 4. 13. By this we know that we dâ—â—ll in him and hee in vs because he hath given vs of his spirit cap. 5. 2. By this vvee knowe that we love the sonnes of God when we love god and keepe his commandements vers 13. I have written these things vnto you vvhich beleeve in the name of the sonne of God that yee may knovve that you haue life eternall To these testimonies first of all answere is made that none of them doe necessarily imply a certentie of diuine faith because wee are saide to knowe the thinges which wee leaâ—…e by coniectures Beholde a â—…y and poore shifte Saint Iohn saieth cap. 1. vers 4. These things vvee vvrite vnto yâ—â— that your â—oy may be full Now it is but an uncerten â—oy that riseth by coniecturall knowledge Againe this knowledge brings foorth conscience and bolâ—…sse even before God c. 3. v. 19 21. and therefore it can not but include an infallible cerâ—enâ—y and to put it out of question that the knowledge here mentioned is the knowledge of divine faith or as unâ—â—â—â—ible as it is or can be it is added cap. 4 16. And vvee have knovvon and beleeved the love vvhich God hath tovvardes vs. Secondly it is answered that all these speeches are generall and not concerning particular men but it is false for when Saint Iohn saieth vve know hee speakes of himselfe and includes the rest of the Church in the same condition with himselfe Now hee himselfe was fully assured of his owne saluation For Christ a little before his departure out of the worlde did comfort all his disciples partly by renewing the promise of life euerlasting and of the presence of his spirite unto them and partly by praying unto the father for their finall preseruation so as they could not but be fully resolued of their happy estate both in this life and in the life to come 〈◊〉 4. Abrahams faith 〈◊〉 a 〈◊〉 〈◊〉 whereby hee applyed the promise vnto himselfe Rom. 4. v. â—1 And this faith of his is an example propounded unto vs according to which we are to beleeue and therfore hee is called the father of the faithfull â—â—r 16. and Pâ—…l hauing 〈◊〉 downe the 〈◊〉 â—…d effectes of his faith saith It vvas 〈◊〉 〈◊〉 onely for him but also for vs vvhich 〈◊〉 v. 22. It is obiected that Abrahams faith was not of salvation but it concerned his 〈◊〉 in his olde age as Paul saieth Rom. 4. v. 〈◊〉 Abreham about hope beleeved that 〈◊〉 〈◊〉 〈◊〉 the father of many nations according to that vvhich vvas spoken so shall thy seeâ—… be Aâ—svver Wee must distinguish the obiect of faith which is either principall or lesse principall Principall is alwaies Christ with his benefites lesse principall are other lesse and particular benefites obtained by Christ. As of Abrahams faith the obiect lesse principall was a carnall seede or issue and the principall obiect most of all respected as the foundation of all other blessings was the blâ—… seede Christ Iesus Gâ—lat 3. v. 16. To Abraham and his seede vvere the promises made Hee saith not And to the seeds as of many but 〈◊〉 thy â—eed as of 〈◊〉 which is Christ. And v. 29. If yee be Christs then Abrahams seed Thuâ— it is plaine that issue was â—â—ither promised nor desired but with respect to Christ who coulde not haue descended of Abraham if he had bene wholly without seed Hauing thus alledged some arguments for the trueth I come now to consider the obiections of the Papistes Obiect I. Iob beeing a righteous man wanted certenty of grace in himselfe Iob. 9. v. 20. If I vvoulde iustifie my selfe mine evvne mouth shall condemâ—… 〈◊〉 if I vvoulde be perfect he shall iudge me â—icâ—ed though I vvere perfect yet my soule shall 〈◊〉 knovve it Againe vers 28. I am afraid of all my workes knovving that thou vvilt not iudge me innocent Answer Bildad in the former chapter had extolled the iustice of God Iob in this chapter giues assent thereto saying vers 2. I knovve verely it is so and hee likewise spendes the whole chapter in magnifying the iustice of God and hauing propounded this ende of his speech hee doth not speake of him selfe and his owne estate simply as it is considered 〈◊〉 it selfe bus as he esteemed himselfe being compared with God specially then when hee entereth into a straight examination of his creature And so must the speach â—e vnderstoode if 〈◊〉 〈◊〉 my soule should not knovv it that is I will not acknowledge or stand vpon any righteoâ—… of mine owne when God shal enter into iudgement with me And thus much the very Efect angels beeing in possession of heauen and therefore hauing more then assurance thereof can not but say when they are compared with God Againe the words according to the originall are commonly of all and so may well â—e translated thus Am I perfect I know not my soule I â—â—horre my life that is if I thinke my selfe perfect I haue no respect of mine owne soule oâ— thus I am perfect in respect of you and I know not my soule and I abhorre my life namely in respect of mine owne vprightnes And the other place is thus to be translated I feare all â—â—y sorrowes and not all my works for this is flat against
is supernaturall II. Presumption is in them that make no account of the ordinarie meanes of saluation This testimony comes by the reuerent and carefull hearing of Gods worde III. Presumption is in them that use not to call on the name of God but this testimony of conscience is ioyned with the spirite of adoption which is the spirite of prayer IV. Presumption is ioyned with loosenesse of life this testimony brings with it alwayes an happy change and alteration For hee which hath a good conscience hath also care to keepe good conscience in all things V. Presumption is without doubting wheras the testimony of conscience is mingled with manifold doubtings Mar. 9. 24. Luc. 17. 5. yea otherwhiles ouercharged with them Psal. 77. 7 8. VI. Presumption will giue a man the slippe in the time of sicknesse and in the houre of death and the testimony of good conscience stickes by him to the end and euen makes him say Lorde remember now how I haue vvalked before thee in truth and haue done that which is acceptable in thy sight Isai. 38. 1. The duties of conscience regenerate are two in special maner to giue testimony to excuse The speciall thing of which conscience giues testimony is that wee are the children of God predestinate to life euerlasting And that 〈◊〉 peares by these reasons I. Rom. 8. 16. The 〈◊〉 of God witnesseth togither with our spirit that wee are the sonnes of God Now the spirit of man here mentioned is the mind or conscience renued sanctified To this purpose saith Iohn He that beleeueth hath a witnes in himselfe 1. Ioh. 5. 10. II. That which gods spirit doth â—…y to the conscience the coÌ„science can again testifie to vs but Gods spirit doth â—â—sâ—â—â—y to the coÌ„scieÌ„ce of a man regenerate that he is the child of God 1. Cor. 2. 12. Therefore the conscience also doth the same III. Hee which is iustified hath peace of conscience Rom. 5. v. 1. Now there can be no peace in conscience till it tell the man which is iustified that he is indeed iustified IV. That which the conscience may know certenly it may testifie but conscience may know certenly without revelation the mans election and adoption as I haue before prooued therefore it is able to giue testimony of these Againe the regenerate conscience giueth testimony of a certaine kinde of righteousnesse being an unseperable companion thereof and for this cause it is called of some the righteousnesse of a good conscience Now this righteousnesse is nothing â—ls but unfained earnest and constant purpose with endeauour answerable therto not to sinne in any thing but in all things whatsoeuer to please God and doe his wil. Heb. 13. 18. Pray for vs for vvee are assured that vve haue good conscience in all thinges deâ—â—â—ing to live honestly 2. Cor. 1. 12. Our reioycing is this the testimony of our conscience that in sâ—…licitie and godly pâ—renesse and not in fâ—eshly wisdome vvee haue bad â—â—r conversation in the worlde 1. Cor. 4. 4. I know nothing by my selfe Isai. 38. 2. Lord remember noâ— how I haue walked beforâ— thee with an vpright heart and haue done that which is acceptable in thy sight I adde this clause in all things because that obedience which is the signe or fruite of good conscience of which also it giues testimonie is generall shewing it selfe in all and euery commandement of God Philosophers haue saide that Iustice is universull because he which hath it hath all vertues But it is more truely saide of this christiaÌ„ righteousnes oâ— new obedience that it is vniuersall and that he which can performe true obedience in one commandement can doe the same in all Actcs 23. 1. Men and brethren I haue in all good conscience seâ—…d God till this day Psal. 119. 6. Then shall I not be confounded when I shall haue respect to all thy commâ—â—â—dements Act. 24. 16. In the meane season I endeavour my selfe or take pains to have a conscience without offence towards God and â—â—â—â—â—des men This shewes that there is a great number of men professing the Gospell that want good conscience For though they shewe themselues very forwarde and willing to obey God in many things yet in some one thing or other they will follow the swinge of their owne wills Many are diligent to frequeâ— the place of gods worship to heate the word preached with liking to receiue the sacraments at times appointed to approoue of any good thing all this is very comendable yet these men ofred when they depart home from the congregation say in effect on this manner Religion stay thou here 〈◊〉 the Church doâ—â— till the next Sabbaâ—h For if 〈◊〉 looke into their priuaâ—â— conuersations the gouernment of their families or their dâ—â—lings in their particular callings we shall with greâ—â—e 〈◊〉 much disorder and litle conscience It is a common practise of sick men when they make 〈◊〉 willes on their death beds in the very first place to commend their bodies to the graue and their soules to God that gaue them in hope of a better resurrection and all this is well done but afterward they bâ—queath their goods gotten by fraud oppression and forged caâ—illation to their owne friends children without making any recompence or satisfaction But alas this should not be so for obedience that goes with good conscience must be performed to all gods commandements without exception and if if it be done but to some alone it is but counterfeit obedâ—â—ce he that is guilty in one is guilty in all As regenerate conscience giues testimony of our new obedience so it doeth also by certaine sweet motioÌ„s stirr men forward to perform the same Psal. 16. 7. my reines that is the mind and conscience inlightned by the spirit of god teach me in the night season Isai. 30 22. And thiâ—â—â—â—res shall heare a â—â—â—d behind thâ—â— saying This is the way walk ye 〈◊〉 it when thou 〈◊〉 to the right hand 〈◊〉 thou tâ—rnest to the leâ—t Now this word is not only the voice of â—â—sâ—ors teachen in the open ministery but also the voice of râ—…ed conscience inwardly by many secret â—â—gitations sâ—ibbâ—â—â— them that are about to sinne A christian maÌ„ is not only a priest a prophet but also a spirituall king euen in this life and the Lord in mercy hath vouchsafed him this honor that his conscience â—…ed within him shall be his solliâ—…r to put him in mind of all his 〈◊〉 and duties which hee is to perâ—… to God yea it is the controller to see all things kept in order in the heart which is the 〈◊〉 and habitation of the holy ghost The second office of conscience â—â—generate is to excuse that is to â—…eare defend a man euen before God against all his enemies both bodily and ghostly Psal. 7. 8. Iudge thou 〈◊〉 O Lord according to my righteousnes according to mine iâ—…ie in me Again 26. 1 2. Iudge me O Lord for I
have walked in mine 〈◊〉 c. Prooue me O Lord and me me examine 〈◊〉 and my heart That the conscience can do this 〈◊〉 specially appeares in the conflict combat made by it against the deuill on this maner The deuill begins and disputes thus Thou O wretched man art a most grieuous sinner therefore thou art but a damned wretch The conscience answereth and saith I know that Christ hath made a satisfaction for my sinnes and freed me from damnation The deuill replyeth againe thus Though Christ haue freed thee from death by his death yet thou art quite barred from heauen because thou neuerr didâ—â—st fulfill the lawe The conscience answereth I knowe that Christ is my righteousnesse and hath fulfilled the lawe for me Thirdly the deuill replies and saith Christs benefites belong not to thee thou art but an hypocrite and wantest faith Now when a man is driuen to this straight it is neither wit nor learning nor fauour nor honour that can repulse this temptation but onely the poore conscience directed and sanctified by the spirit of God which boldly and constantly answereth I know that I beleeve And though it be the office of conscience 〈◊〉 it is once â—…d principally to excuse yet doth it also in part accuse When Dauid had â—…d the people his heart sâ—… him 2 Sam. 24. 10. Iob faith in his affliction that God 〈◊〉 write bitter things against him 〈◊〉 him possâ—sse the sâ—nnes of his youth Iob. 13. 26. The reason hereof is because the whole man and the very conscience is onely in part regenerate and therefore in some part remaines still corrupt Nâ—â—ther must it seeme strange that one and the â—ame conscience should both accuse and excuse because it doth it not in one and the same respâ—… Iâ— excuseth in that it assureth a man that his person standes righteous before God and that he hath an indeauour in the generall course of his life to please God it accuseth him for his particular slippes and for the wants that be in his good actions If any shall demaund why God doth not perfectly regenerate the conscience and cause it only to excuse the answere is this God doth it for the preventing of greater mischiefes When the Israelites came into the land of Canaan the Cananiâ—â—s were not at the first wholly displaced Why Moses rendreth the reason least wilde beasts come and inhabite some parts of the land that were dispeopled and more annoy them then the Cananites In like maner God renues the conscience but so as it shall still accuse when occasion serueth for the preuenting of many dangerous sinnes which like wild beastes would make hauock of the soule Thus much of good conscience Now followes euill conscience and it is so called partly because it is defiled and corrupted by originall sinne and partly because it is euill that is troublesome painfull in our sense feeling as all sorrows calamities miseries are which for this very cause also are called evils And though coÌ„science be thus termed euil yet hath it some respects of generall goodnes in â—s much as it is an instrument of the execution of diuine iustice because it seemes to accuse them before God which are iustly to be accused It hath spred it selfe ouer mankind as generally as originall sinne therfore it is to be found in all men that come of Adam by ordinary generation The property of it is with all the power it hath to accuse condemne therby to make a man afraid of the presence of God to cause him to flie froÌ„ God as from an enemy This the Lord signified when he said to AdaÌ„ Aâ—… where art thou When Peter saw some litle glimbring of the power and maiesty of God in the great draught of fish he fell on his knees and saide to Christ Lord goe from me for I am a sinfull man Euill conscience is either deade or Stirring Dead conscience is that which though it can do nothing but accuse yet commonly it lyeâ— quiet accusing litle or nothing at all The causes why conscience lyeth dead in all men either more or lesse are many I. Defect of reason or understanding in crased braines II. Violence and strength of affections which as a cloud do ouercast the mind c as a gulfe of water swallow up the iudgement and reason and therby hinder the conscience from accusing for when reason can not doe his part then conscience doth nothing For exaÌ„ple some one in his rage behaues himselfe like a mad man and willingly commits any mischiefe without controlment of conscience but when choller is down he begins to be ashamed and troubled in himselfe not alwaies by grace but euen by the force of his naturall conscience which when affection is calmed begins to stirre as appeareth in the example of Cain III. Ignorance of Gods will errors in iudgement cause the conscience to be quiet when it ought to accuse This we find by experience in the deaths of obstinate hercukes which suffer for their damnable opinions without checke of conscience Dead conscience hath two degrees The first is the slumbring or the benummed conscience the second is the feared conscience The benummed conscience is that which doth not accuse a man for any sinne vnlesse it be grieuous or capitall not alwaies for that but only in the time of some grievous sickenesse or calamity Iosephs brethren were not much troubled in conscience for their villany in selling their brother till afterwarde when they were afflicted with famine and distressed in Egypt Geues 42. 2. This is the conscience that commonly raignes in the hearts of drousie protestants of all carnall and lukewarme-gospellers and of such as are commonly tearmed ciuill honest men whose apparent integritie will not free them from guiltie consciences Such a conscience is to be taken heede of as being most dangerous It is like a wilde beast which so long as hee lyes a sleepe seemes very â—ame and gentle and hurtes no man but when he is rowzed he then awakes and flies in a mans face and offers to pull out his throate And so it is the manner of dead conscience to lye still and quiet euen through the course of a mans life and hereupon a man would thinke as most do that it were a good conscience indeed but wheÌ„ sicknesse or death approcheth it beeing awaked by the hande of God beginnes to stande up on his legges and shewes his fierce eyes and offers to rende out euen the very throate of the soule And heathen poets knowing this right well haue compared euill conscience to Furies pursuing men with firebrands The seared conscience is that which doeth not accuse for any sinne no not for great sinnes It is compared by Paul 1. Tim. 4. v. 2. to the parte of a mans body which is not onely berefe of sense life motion by the gangrene but also is burnt with a searing yron and therefore must needes