â—erpent is a part of mankind 〈◊〉 it 〈◊〉 exâ—â—â—ded from the covenaâ—t And wherâ—… the 〈◊〉 promised to Abraham that in his â—eede all 〈◊〉 â—…ions of the earth should be blessed the â—…ise must not be vnderstood of all men in 〈◊〉 â—â—e but of all â—â—tionâ— in the last age of the 〈◊〉 And thus Pâ—…ath cleared thereâ—… 〈◊〉 3. 8. The Scripture fore seâ—ing that God vvâ—…ld iustiâ—… the Geâ—tiles thrâ—â—gh â—aith which was done after Christs 〈…〉 〈◊〉 preâ—…hed before the â—â—spel to Aâ—… 〈◊〉 tâ—… shall 〈◊〉 be blessed Lastly it may be obiected 〈◊〉 if any man be ignorant of the doctrine of â—…tion by Christ it is througâ— his owne fault it is true indeede that all igâ—…ce of the doctrine of salvation comâ—…â—…h mans fault and sinne but sinne must be â—istinguished it is either persoâ—… oâ— the 〈◊〉 of mans nature Now in them that 〈◊〉 heard of Christ 〈◊〉 〈◊〉 iâ— this point proceedes not of 〈◊〉 personall 〈◊〉 in them but â—…ly from the 〈◊〉 of 〈◊〉 nature 〈◊〉 iâ— the â—…e of 〈◊〉 〈◊〉 to â—…kindâ— which 〈◊〉 is punished when God 〈◊〉 〈◊〉 〈◊〉 to thâ—… Now many things there be 〈…〉 men proceeding from this sâ—… which 〈◊〉 are no sinnes as the mâ—nifold miseries of this liâ—â— so I take the ignorance of things aboue maâ—â— nature altogether vnâ—â—â—ealed to be no â—inne 〈◊〉 a punishment of originall sinne Thus much â—f the persons which are bound by the Goâ—â—â—â— now 〈…〉 〈◊〉 how farreâ—… they are â—…d by 〈…〉 God in the Gospel gâ—…lly 〈◊〉 two points vnto 〈◊〉 the first that there is perfect â—ighâ—â—ousnes and life 〈◊〉 â—o 〈◊〉 Christ the second that the 〈◊〉 to obtaine righteousnes and life 〈…〉 Christ. Moreouer when this Gospel 〈◊〉 dispeâ—…sed and preached vnto vs God â—…les vnto vs two points more the first 〈◊〉 â—ee 〈◊〉 make vs particularly to be partakers of true righteousnesse and life euerlasting by Câ—… the second that hee will haue vs withâ—… doubting to beleeue thus much of our sâ—… â—nd for this cause euery man to 〈◊〉 â—he 〈◊〉 is â—…led iâ— bound to beleeue his 〈◊〉 no dâ—â—tion iustification sanctification and gloriâ—â—cation in and by Christ. The reasons and 〈◊〉 〈◊〉 this point out of the wâ—â—d of God â—re thâ—â—◠〈◊〉 1. Io◠〈…〉 This is his 〈◊〉 that we beleeue iâ— the name of his sâ—…e â—â—sâ—â— Christ and loâ—e 〈◊〉 〈◊〉 〈…〉 as â—e gaâ—e vs câ—…ment Now to beleeue in Christ is not conâ—â—sedly to beleeue that he is a redeemer of mankind but withall to beleeue that he is my â—…iour and that I am elected iustified sanctified and shalbe glorified by him This is graunted of all then yea of the Papists themselues which otherwise are 〈◊〉 â—f this doctrine For â—…berd saith To beleeâ—e iâ— Goâ— is by beleeuing to loâ—e â—â—d 〈◊〉 iâ—â—â—re to gâ—â— into God by beleeâ—ing to clâ—… vnto him and as it were to be 〈◊〉 into his â—…bers II. Paul Gal. 2. â—6 first of all propounds a generall sentence That a 〈◊〉 is 〈◊〉 iustified by the workes of the law 〈◊〉 by the faith of Christ. Afterwaâ—d he addes a speciall application Eâ—en we namely Iowes 〈◊〉 beleeued in Iesus Christ that vve might be iustified by the faith of Iesus Christ and in v. 〈◊〉 he descends more specially to apply the Gospel to himselfe I liue saith he by the faith of the sonne of God who hath loued 〈◊〉 and 〈◊〉 himselfe for me And in this kinde of application there is nothing peculiar to Paul for in this very action of his he is an example vnto vs 1. Tim. 1. 16. Fâ—â— this cause saith he was I receiued to 〈◊〉 that Iesus Christ should sheâ— first 〈◊〉 〈◊〉 all loâ—g â—â—ffering vnto the eâ—sample of theâ— which shall in time to câ—…e beleeâ—e in â—im to â—terâ—â—ll life Againe Philip. 3. 8. he saith I thinke allthings but losse that I might winne Christ and might be foâ—nâ— in him not having miâ—e â—vvâ—e righteousnes but that vvhich is through the faith of Christ that I may knovv him 〈◊〉 the vâ—â—â—â—â— of his resurrection and afâ—erward he â—ddeth v. 15. Lâ—t vs as many as be perfect be 〈◊〉 miâ—â—ed III. Whatsoeuer we pray for according to Gods will we are bound to beleeue that it shall be giuen vnto vs. Mark 11. 24. Whatsoeuer ye desâ—… when ye pray beleeâ—â— that yâ— shall haue iâ— and it shall be done vnto you But we pray for the pardon of our owne sinnes and for life euerlasting by Christ and that according to the will of God Therefore we are bound in conscience to beleeue the pâ—â—don of our owne sinnes and life euerlasting IV. If God should speake particularly to any man and say vnto him Cornelius or Peter beleeue thou in Christ and thou shalt be saued this commaundemâ—â—â— should binde him particularly Now when the Minister lawfully called in the name and stead of God publisheth the Gospel to the congregation that is as much as if God himselfe had spoken to them particularly calling each of them by their names and promising vnto them life euerlasting in Christ. 2. Cor. 〈◊〉 20. We as ambassadours for Christ as though God did be seech you through vs pray you in Christs stead that ye be reâ—â—â—ciled to God It may be and is obiected that if euery man be bound in conscience to beleeue his owne Election and saluation by Christ then some men are bound to beleeue that which is false because some there be euen in the middest of the Church which in the counsell of God were neuer chosen to saluation I answeare that this reason were good if men were bound absolutely to beleeue their saluation without further respect or condition but the bond is conditionall according to the tenour of the couenant of grace for we are bound to beleeue in Christ if we would come to life euerlasting or if we would be in the â—…uour of God or if we would be good disciples and members of Christ. In that we are bound in conscience on this manner to beleeue the promises of the Gospell with an application of the benefites thereof to our selues sundrie necessarie and profitable points of instruction may be learned The first that the popish Doctours abolish a great part of the Gospel when they teach that men are bound to beleeue the Gospel onely by a Catholicke saith which they make to be nothing else but a gift of God or illumination of the minde whereby assent is giuen to the word of God that it is true and more specially that Iesus is Christ that is an all-sufficient Sauiour of mankinde All which the damned spirits beleeue whereas the Gospel for the comfort and saluation of mens soules hath a further reach namely to inioyne men to beleeue that the promise of saluation is not onely true in it selfe but also true in the very person of the beleeuer as appeares euidently by the Sacraments which are as it were a visible Gospel in which Christ with all his benefits is offered and applied to the particular persons of
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
because conscience 〈◊〉 not say of them that they please God Esa. 29. 13. Mark 7. v. 7. Lastly wee learne here that igâ—orâ—nce of Gods will and word is a daungerous thing and makes the life of man to abound yea to flowe with a sea of offences against God Men commonly thinke that if they keepe themselues froÌ„ petiurie blasphemie murder theft whordome all is well with them but the truth is that so long as they liue in ignorance they want right and true direction of conscience out of Gods word and therfore there best actions are sinnes euen their eating and drinking their sleeping and waking their buying and selling their speach and silence yea their praying and seruing of God For they doe these actions either of custome or example or necessitie as beasts doe and not of faith because they know not Gods will touching things to be done or left vndone The consideration of this point should make euery man most carefull to seeke for knowledge of Gods word and daily to increase in it that he may in all his affaires haue Gods lawes to be the men of his counsell Psal. 119. 24. that 〈◊〉 may giue heede to them as to a light shining in a â—â—rke place 〈◊〉 Pet. 1. 19. that he may say with Pâ—â—er when Christ commanded him to lanch forth into the deepe and to cast forth his net Lord â—ve hâ—â—e ben allâ—ight ana haue catched nothing yet in thy word vvill I let dâ—vvne my â—â—t Luk 5. 5. CAP. III. Of the kindes of conscience and of conscience regenerate COnscience is either good or badde Good conscience is that which rightly according to Gods worde excuseth and comforteth For the excellence goodnes and dignitie of conscience standes not in accusing but in excusing And by doing any sinne whatsoeuer to giue an occasion to the conscience to â—…use or condemne is to wound it and to offend in Thus Paul saith that the Corinthians â—…ded the consciences of their 〈◊〉 〈◊〉 whâ—… they vsed their libertie as an â—ccasian of offence to them 1. Cor. 8. 9. 〈◊〉 Agaiâ—… he calleth a good conscience a conscience without offence that iâ— which hath no stoppe o◠〈◊〉 to hinder it from excusing Act. 24. 16. Good conscience is either good by 〈◊〉 or by regeneration Good by creation was the conscience of Adam which in the estate of innocencie did onely excuse could not accuâ—â— him for any thing though it may be an 〈◊〉 to accuse was not wanting 〈◊〉 afterward an occasion should be offered And hence we haue further direction to consider what a good conscience is namely such an one as by the order set downe in the creation exâ—…th onely without accuâ—… 〈◊〉 cuse is a defect in the 〈◊〉 following â—…ter the first creation Fee naâ—â—rally there is an agreement and harmony betweene the parts and the whole but if the conscience should naturally accuse there should be adâ—ssent and disagrâ—â—ment and diuision betweene the conscience and the man himselfe Regenerate conscience is that which bâ—eing corrupt by nature is renewed and purged by faith in the blood of Christ. For to the regenerating of the conscience there is required a conversion or chaunge because by 〈◊〉 all mens consciences since the fall are euill and none are good but by grace The instrument â—…ing to make this chaunge is faith Act. 15. 9. Faith purifieth the heart The mâ—…orious cause is the blood of Christ Hebr. 9. 14. How much more shal the blood of Christ c. purge your conscience froÌ„ dead works to sâ—rue the liuing God The propertie of regenerate conscience is twofold Christian 〈◊〉 Câ—ttentiâ— of saluation Because both these haue their place not in the outward man but in the 〈◊〉 and conscience Châ—istian libeâ—… 〈◊〉 spirituall and holy freedome purchased by Christ. I say it is spiâ—… first to put a difference bâ—…ne it and civill libertie which standes in outward and bodily freedomes and priuiledges secondly to confute the Iewes that looke for earthly libertie by Christ and the Anabaptists who imagine a freedome from all authoritie of magistrates in the kingdome of Christ. Againe I say it is an holy freedome to confute the 〈◊〉 who thinke that by the death of Christ they haue libertie to liue as they list Lastly I say that it is purchased by Christ to shew the author thereof Gal. 5. 1. Standfast iâ— the libertie vvhere with Christ hath made you free And to confute the Papists whose doctrine in effect is thus much that this libertie is prâ—…red indeede by Christ but is continued partly by Christ and partly by the man himselfe Christian libertie hath three parts The first is a freedome from the iustification of the morall lawe For he that is a member of Christ is not bound in conscience to bring the perfect righteousnes of the law in his owne person for his iustification before God Gal. 5. 1. with v. 3. Hence it followeth that he that is a Christian is likewise freed from the curse and condemnation of the law Rom. 8. 1. There is no condemnation to them that are in Christ. Gal. 3. 13. Christ hath redeemed vs from the curse of the law when he was made a curse for vs. By this first part of Christian libertie it appeares that there cannot be any iustification of a sinner by workes of grace before God For he that will be iustified but by one worke is debter to the vvhole lavv Gal. 3. 3. but no man that is a member of Christ is debter to the whole law for his libertie is to be free in that point therefore no man is iustified so much as by one worke The second part is freedome from the rigour of the law which exacteth perfect obedience and condemneth all imperfection Rom. 6. 14. Sinne hath no more dominion ouer yoâ— for ye are not vnder the law but vnder grace 1. Ioh. 5. 3. This is the loue of God that ye keepe his commandements and his commandements are not grieuous Hence it followeth that God will accept of our imperfect obedience if it be sincere yea he accepts the will desire and indeauour to obay for obedience it selfe Malach. 3. 17. And I vvill spare them as a man spareth his owne sonne that serueth him The third part is that the conscience is freed from the bond of the ceremoniall law Gal. 3. 25. But after that faith is come we are no more vnder a schoolemaster Eph. 2. 15. And hath broken the stoppe of the partition wall in abrogating through his flesh the lavv of commaundements vvhich standeth in ordinances Coloss. 2. 14. And hath put out the hand vvriting of ordinances vvhich vvas against vs. v. 16. Let no man therefore condemne you in meate and drinke or in respect of an holy day or of the new moone c. Hence it followeth that all Christians may freely without scruple of coÌ„science vse all things indifferent so be it the manner of vsing them be good And first when I say that all may
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