for the Apostolicall function Lastly Christ was sent euen as he was man to be a teacher of the Iewes therfore be is called the minister of circumcision Rom. 15. 8. so the Apostles are sent by him to teach the Gentiles Thus far is the comparison to be enlarged no further And that no man might imagine that some parte of this resemblance stands in a power of binding conscience Christ hath put a speciall exception when he saith Goe teach all nations teaching them to obserue al things that I have commanded you Arg. 6. Rom. 13. Whosoever resisteth the power resisteth the ordinance of God and they that resist â—â—all receive to them selues iudgement and ye must be subiect not onely for wrath but also for conscience sâ—â—e Answ. Magistracie indeed is an ordinance of God to which we owe subiectioÌ„ but how farre subiection is due there is the questioÌ„ For body goods outward coÌ„versation I grant all but a subiection of coÌ„science to mans lawes I deny And betweene these two there is a great difference to be subiect to authority in conscience to be subiect to it for conscience as wil be manifest if we do but consider the phrase of the Apostle the meaning whereof is that we must performe obedience not onely for anger that is for the auoiding of punishment but also for the auoiding of sinne so by coÌ„sequent for auoiding a breach in coÌ„scieÌ„ce Now this breach is not properly made because mans law is neglected but because Gods law is broken which ordaineth magistracie withall binds mens consciences to obey their lawfull commandements And the daÌ„nation that is due unto men for resisting the ordinance of God comes not by the single breach of magistrates commandemet but by a transgression of the law of God which appointeth magistrates their authority To this answer papists reply nothing that is of moment Therfore I proceed Arg. 7. 1. Cor. 4. What will you that I come unto you with a rod or in the spirit of meeknes Now this rod is a iudicial power of punishing sinners Answ. For the regiment protection of Gods Church There be 2. rods mâ—…oned in scripture the rod of Christ the Apostolicall rodd The rod of Christ is termed a rod of iron or the rod of his mouth it signifies that absolute soueraigne power which Christ hath ouer his creatures wherby he is able to coÌ„uert saue them or to forsake and destroy them And it is a peculiar priuiledge of this rodde to smite and wound the conscience The Apostolicall rodde was a certaine extraordinary power whereby God inabled them to plague and punish rebellious offenders with grieuous iudgements not in their soules but in their bodies alone With this rod Paul smote Elimas blind Peter smote Ananias and Saphira with bodily death And it may be that Paul by this power did giue up the incestuous man when he was excommunicate to be vexed in his body and tormented by the deuill but that by this rodde the Apostles could smite conscience it can not be prooued Arg. 8. 1. Tim. 3. Paul made a law that none hauing two wiues should be ordained a Bishop now this law is positiue and Ecclesiasticall and bindes conscience Answ. Paul is not the maker of this law but God himselfe who ordained that in mariage not three but two alone should be one flesh and that they which serue at the altar of the Lord should be holy And to graunt that this law were a new law beside the written word of God yet doeth it not follow that Paul was the maker of it because he used not to deliuer any doctrine to the Churches but that which he receiued of the Lord. Argum. 9. Luc. 10. He which heareth you heareth me Answ. These wordes properly concerne the Apostles and doe not in like maner belong to pastors teachers of the Church And the end of these wordes is not to confirme any Apostolicall authority in making lawes to the conscience but to signifie the priviledge which hee had vouchsafed them aboue all others that he would so farre forth assist them with his spirite that they should not erre or be deceiued in teaching publishing the doctrine of saluation though otherwise they were sinfull men according to Matth. 10. It is not you that speake but the spirite of my father which speaketh in you And the promise to be led into all truth was directed vnto them Arg. 10. 1. Cor. 11. I praise you that yee keepe my commandements Answ. Paul deliuered nothing of his owne concerning the substance of the doctrine of saluation the worship of God but that which he receiued from Christ the precepts here ment are nothing else but rules of decencie comely order in the congregation and though they were to be obeyed yet Pauls meaning was not to binde any mans conscience therewith For of greater matters he saith This I speake for your commoditie and not to intangle you in a snare 1. Cor. 7. 35. Arg. 11. Councels of ancient fathers when they commaÌ„d or forbid any thing do it with threatning of a curse to the offenders Ans. The church in former time used to annexe vnto hir Canons the curse anathema because things decreed by them were indeed or at the least thought to be the will and word of God and they had respect to the saying of Paul If any teach otherwise though he be an angell from heauen let him be accursed Therfore councels in this action were no more but instruments of God to accurse those whome he first of all had accursed Arg. 12. An act indifferent if it be commanded is made necessary the keeping of it is the practise of vertue therefore euery law bindes conscience to a sinne Ans. An act in it selfe indifferent being commaÌ„ded by mans law is not made simply necessary for that is as much as gods law doth or can doe but only in some part that is so far forth as the said act or action tends to maintaine and preserue the good end for which the law is made And though the action be in this regard necessary yet doth it still remaine indifferent as it is considered in it selfe out of the ende of the law so as if peace the common good comely order may be maintained all offence auoided by any other meanes the act may be done or not done without sinne before God For whereas God himselfe hath giuen liberty freedome in the use of things indifferent the law of man doeth not take away the same but onely moderate and order it for the common good Arg. 13. The fast of Lent stands by a lawe and commandement of men and this lawe bindes conscience simply for the ancient fathers haue called it a Tradition Apostolicall and make the keeping of it to be necassary and the not keeping of it a sinne and punish the offenders with excommunication Answer It is plaine to him that will not be
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
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