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
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
saith he leaue vntied of the knots of their sâ—â—nes Lumberd the popish master of sentences The Lord saith he hath given to priests power of binding and loosing that is of making manifest that men are bound or loosed Againe both Origen Augustine and Theophilact attribute the power of biuding to all Christians and therefore they for their partes neuer dreamed that the power of binding should be an authority to make lawes Lastly the place Matt. 23. 4. overturnes the argument for there the Scribes and Phanses are condemned because they laid upon mens shoulders the burdens of their traditions as meanes of Godâ— worship and things binding conscience Arg. 3. Act. 15. It seemes good vnto vs the Holy Ghost to lay no more burden on you theâ— these necessary things that yee abstaine from things offered to iâ—ols and blood and that which is strangled and foâ—nication Here say they the Apostles by the instinct of the holy ghost make a new lawe not for this or that respect but simply to binde consciences of the Gentils that they might be exercised in obedience And this is prooued because the Apostles call this lawe a burden and call the things prescribed necessary and S. Luke tearmes them the commandements of the Apostles and Chrysostome calls the Epistle sent to the Church Imperium that is a lordly charge To this they adde the testimonies of Tertullian Origen Augustine Answ. Though all be granted that the law is a burden imposed a precept of the Apostles a charge againe that things required therein are necessary yet will it not follow by good consequent that the lawe simply bindes conscience because it was giuen with a reseruation of Christian libertie so as out of the case of scandall that is if no offence were giuen to the weake Iewes it might freely be omitted And that will appeare by these reasons First of all Peter saith that it is a tempting of God to impose upon the Gentiles the yoke of Iewish ceremonies hee therefore must needs be contrary to himselfe if he intend to binde mens consciences to abstinence from strangled blood and things offered to idols A reply is made that this abstinence is prescribed not by the ancient law of Moses but by a new Ecclesiasticall or Apostolicall authority I answer againe that a Mosaicall ceremony is still the same thing though it be stablished by a new authority And wheras Christ by his death put an end to the ceremoniall lawe it is absurde to thinke that the Apostles by their authority revived some part of it againe and bound mens consciences therto Secondly the Church of god in all places suffered this coÌ„mandement to cease which the faithful seruants of God would neuer haue done if they had bin perswaded that this law had bound conscience simply It is answered that this law ceased not because the giuing of offence unto the Iewes ceased but because it ceased vniuersally yea but it could not haue ceased universally if it had bound conscience simply specially considering it was propounded to the Church without any mention or limitation of time Thirdly Paul was present in this counsell and knewe the intent of this lawe very well therefore no doubt he did not in any of his Epistles gainsay the same This being graunted it can not be that this law should bind conscience out of the case of offence For he teacheth the Corinthians that things offered to idols may be eaten so be it the weakeâ— brother be not offended Here it is answered that when Paul writ his first Epistle to the Corinthians this coÌ„mandement of the Apostles touching things strangled bloode was not come unto them Well to grant all this which can not be prooued let it be answered why Paul did not now deliuer it why he deliuerethâ— doctrine contrary to that which he had 〈◊〉 〈◊〉 Hierusalem which was that the Gentiles should absolutely abstaine from things oâ—…d to Idols As for the testimonies of the fathers they â—…bused Indeed Tâ—…liâ—◠〈◊〉 plainly that christians in his daies abstained 〈◊〉 of blood and he persvvades men to 〈◊〉 〈◊〉 so doing because he is of opinion being indeed farre deceiued that this very law of the Apostles must lâ—st to the end of the worlde â—which conceit if the Papists hold not what meane they to build vpon him Origen saith that this law was very necessary in his daies and no 〈◊〉 For by Idolithyâ—â—s he understands not things that haue bene offered to idols are afterward brought to priuat houses or to the market as other common meates but he understands things that remaine consecrated to idols are no where els used but in their temples which we grant with him must for euer be avoided aâ— meanes and instruments of Idolatry wheras the law of the Apostlesspeaks only of the first kind As for things strangled and blood hee takes them to be the deuils foode and for this cause hee approoues abstinence from them And whereas Augustine saith that it is a good thing to abstain froÌ„ things offered to idols though he be in necessity 〈◊〉 must be understoode of the first kind of Idolithyâ—â—â— which â—re yet remaining in the idol-temples still consecrated unto them and not of the second of which the Apostles law as I haue said must be understood Arg. 4. Ioh. 21. Christ saith to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my 〈◊〉 that is as the word importeth 〈◊〉 and rule my sheepe Answ. This feeding and ruling stands not in making new lawes but in teaching and gouerning the Church of God according to the doctrine which they had receiued from Christ. And this action of feeding is ascribed to all Christians Revelat. 3. 27. who can not therupon chalenge a power of making lawes to the conscience Argum. 5. Ioh. 20. As my father sent me so I send you but Christ was sent of his father not only with power of preaching and ministring the sacraments but also with authority of commanding and giuing iudgement Answ. Is this kind of reasoning may stand all the Apostles shall be made redeemers for they were all sent as Christ was and hee was sent not onely to preach the redemption of mankind but also to effect and worke the same It this be absurde then it is a flat abusing of scripture to gather froÌ„ this saying of Christ that the Apostles had power of binding conscience because he had so It is true indeed that there is a similitude or analogie betwene the calling of Christ and his Apostles but it wholly stands in these points Christ was ordained to his office before all worldes so were the Apostles Christ was called of his father immediatly and so were they of Christ Christ was sent to the whol worlde so were they Christ receiued all power in heaven and earth as beeing necessary for a mediatour and they receiued an extraordinary authority from him with such a plentifull measure of the spirit as was necessary
the bonde of conscience is betweene man and God but the bonde of an obligation is onely betweene man and man Abraham when hee bought a purchase of Ephron the Hiâ—â—â—te hee payed his money and made it sure before witnesse Gen. 23. vers 17. Here we must consider the generall sinne of this age which is to speak deceitfully euery one to his neighbour It is an hard thing to find a maÌ„ that will stand to his word and lawfull promise It is a rule of Machiâ—vell that a man may practise many things against his faith against charity and humanity and religion and that it is not necessary to haue these vertues but to counterfait and dissemble them But let all such as feare God make conscience of their word because they are bound so to do and hereby they shall resemble their heauenly father who is true in all his promises and they shall also bring soorth a notable fruite of the spirite Galat. 5. vers 22. Hitherto I haue spoken of the cause that maketh conscience to giue iudgemente Now followeth the manner of iudgement CoÌ„scieÌ„ce giues iudgemeÌ„t in or by a kind of reasoning or disputing called a practicall syllogisme Rom. 2. 15. their reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excusing 〈◊〉 other In the making of this reason conscience hath two assistâ—… mind and memory The mind is the storehouse and 〈◊〉 〈◊〉 of all manner of rules and principles It may be coâ—…pared to a booke of law in which are 〈◊〉 down the penall statutes of the lande The of it it is to preferre and present to the conscience rules of diuine law whereby it is to giue iudgement Memory serues to bring to mind the particular actions which a maÌ„ hath done or not done that conscience may determine of them Now conscience assisted by these 〈◊〉 proceeds in iudgement by a kinde of argumentation an example whereof we may take from the conscience of a murderer thus Euery 〈◊〉 â—…er is 〈◊〉 â—ed saith the minde Thou art a murderer saith conscience assisted by memory ergo Thou art accur sed saith conscience and so giueth her sentence To proceed Conscience giues iudgement either of things past or things to come Of things past two waies either by accusing condâ—ning or by excusing absoluing Ro. 2. 15. To accuse is an action of conscience giuing 〈◊〉 that this oâ— that thing was â—…ll don 〈◊〉 that still by reasoning on this manner 〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉 This thy action is 〈◊〉 der 〈◊〉 This thy action is a 〈◊〉 To 〈◊〉 is another action of the conscience â—â—yned with the former whereby it giueth iudgâ—…t that a man by this or that sinne hath deserued death on this maner â—…ry 〈◊〉 â—â—rer 〈◊〉 serveth a double death Thâ—â— art a 〈◊〉 â—â—rer ergo Thou hast de served a double death These two actions are very sorcible and terrible for they are the â—…ctions and prickings that be in the heart Act. 2. 37. they are the stripes as it were of an iron rodde wherewith the heart of a man smiteth it selfe 2. Sam. 24. 10. And by reason of them conscience is compared to a woâ—â—e that neuer dieth but alwayes lyes gnawing and grabbling and pulling at the heart of man Marc. 9. 42. and causeth more paine and anguish then any disease in the woâ—ld can The time when conscience perfourmes these actions is not before the sinne or in the acte of sâ—â—â—ing but specially after the sinne is done and past Reason I. Before a man sinne the deuill doth extenuate the fault make sinne to be no sinne II. Corrupt affections doe for a time so blind and ouercast iudgement that it doeth not see or at the least consider what is good or bad till afterward Neither doth conscience â—ccuse condeâ—… only for time present but also long after a thing is done The consciences of Iosephs â—…hren accuse them 22. yeres after they had solde him into Egypt Gen. 42. 21. The effect of the accusing and condeâ—ning conscience is to stir vp sundry passions and â—otions in the heart but specially these five The first is shaâ—… which is an affection of the heart whereby a man is grâ—eued and displeased with him-selfe that hee hath done any euill and this shame showeth it selfe by the rising of the bloode from the heart to the 〈◊〉 Yet wee must here remember that 〈◊〉 such as haue the pardon of their sinnes and are not guilty may be ashamed and bâ—â—sh Rom. 6. 21. What frâ—… had yee in those things wherat ye now blush or be ashamed Whereas those which are most guilty may be without all shame Ierem. 6. 15. were they 〈◊〉 〈◊〉 they had â—…itted 〈◊〉 â—â—y â—â—y they vvere not ashamed 〈◊〉 they 〈◊〉 〈◊〉 〈◊〉 because they are growen to some great height in sinne Eph. 4. 18. The second passion is sadnesse and sorrowe which is commonly thought to be nothing else but Melancholy but betweene them twaâ—â—e there is great difference Sorow that comes by melancholly ariseth onely of that humour annoying the body but this other sorrow ariseth of a mans sinnes for which his conscience accuseth him Melancholly may be cured by phiâ—…e this sorow 〈◊〉 not be cured by any thing but by the blood of Christ. The third is feare in causing whereof conscience is very forcible If a man had all the delightes and pleasures that heart can wish they can not doe him any good if conscience be guiltie Belshazzar when hee was in the middest of all his delights and saw the hand writing vpon the wall his countenance changed his thoughts troubleâ— him his ioyâ—ts loosed and his knees smote togither Dan. 5. 6. Yea the guiltie conscience will make a man afraid if hee see but a worme peepe out of the ground or a silly creature to goe crosse his way or if hee see but his owne shadowe on a suddaâ—… or if he do but forecast an euill with himselfe Proverb 28. 1. The vvicked flyeth vvhâ—â— no man pur sueth him Terrors of â—oÌ„scieÌ„ce wheÌ„ they are more vehecause other passions in the body as exceeding heare like that which is in the fiâ—t of an agâ—e the rising of the entrals towardes the mouth and swoundingâ— as experience hath often shewed And the writer of the booke of Wisedome saith truly cap. 17. vers 10. It is a 〈◊〉 full thing vvhen malice is condemned by 〈◊〉 〈◊〉 testâ—monie and a conscience thâ—â— is 〈◊〉 〈◊〉 ever fore-cast cruell things For feare is nothing else but the betraying of the succâ—… that reason offereth c. they that did 〈◊〉 the night that was â—…llerable c. sometimes vvere troubled vvith monâ—…s visions and sometimes they sâ—â—â—ned as though their 〈◊〉 soule should betray them for a sudden feare 〈◊〉 looked for came upon them The fourth is desperation whereby a man through the vehement and constant accusation of his conscience comes to be out of all hope of the pardon of his sinnes This made Saul Achitophel and Indas to hang them selues this
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