of the Romane Emperours Secondly this lawe serues directly to maintaine obedience to the sint commandement and the consideration upon which the law was made is so weighty that without it a common-wealth can not stand The murderers bloode must be shedde saieth the Lorde Numb 35. v. 33 34. because the whole lande is defiled with blood and remaineth vnâ—…d till his blood be shed Againe it was a iudiciall law among the Iewes that the adulterer adulteresse should die the death now let the question be whether this law concerne other â—…ns as being deriued from the common law of nature and it seemes to be so For first wise men by the light of reason and naturall conscience haue iudged this punishment equall and iust Iudah before this Iudiciall law was giuen by Moses appointed Tamar his daughter in law to be â—…rnt to death for playing the whore Nabuchadnezzar burnt Echaâ— and Zedechias because they committed adultery with their neighbours wiues By Dracoes law among the Grecians this sinne was death and also by the law of the Romanes Againe this law seemes directly to maintaine necessary obedience to the seuenth commandement and the considerations upon which this law was giuen are perpetual serue to vphold the common wealth Lev. 20. 22. Yee saith the Lord shall keep all mine or dinances my iudgements the law of adultery being oâ—â— of them Now marke the reasons 1. 〈◊〉 the land 〈◊〉 you out 2. For the same sunnes I have ab borred the nations The ceâ—…oniall law is that which prescribes rites orders in the outward worship of God It must be coÌ„sidered in three times The first is time before the comming 〈◊〉 death of Christ the second the time of publishing the 〈◊〉 by the Apostles the third the time after the publishing of the Gospell In the first it did bind the consciences of the Iewes the obedience of it was the true worship of God But it did not thâ—â— bind the consciences of the Gentils for it was the partition wall betwene them and 〈◊〉 â—…es And it did continue to bind the 〈◊〉 â—â—ll the very death and ascension of Câ—… For 〈◊〉 the hand writing of ordinances 〈◊〉 was against vs was nailed on the crosse 〈◊〉 cancelled And when Christ saith that the 〈◊〉 and the 〈◊〉 indured till â—ohn Luk. 〈◊〉 〈◊〉 〈◊〉 meaning is not that the ceremoniall law ended then but that things foretold by the prophets and obâ—…ly prefigured by the 〈◊〉 law began then more plainly to be preached and made manifest The second time was from the ascension of Christ till about the time of the destruction of the Temple and city in which ceremonies ceased to bind conscience and remained indifferent Hereupon Paul circumcised Timothy the Apostles after Christs ascension as occasion was offered were present in the â—emple Act. 3. 1 And the councill of Hierusalem tendering the weakenesse of some beleeuers decreed that the Church for a time should abstaine froÌ„ strangled blood And there was good reason of this because the Church of the Iewes was not yet sufficiently conuicted that an end was put to the ceremoniall law by the death of Christ. In the third time which was after the publishing of the Gospell ceremonies of the Iewes Church became unlawfull and so shall continue to the worlds end By this it appeares what a monstrous and miserable religion the Church of Rome teacheth and maintaines which standes wholy in ceremonies partly heat heathenish and partly Iewish As for the Gospel I take it for that part of the word of God which promiseth righteousnesse and life euerlasting to all that beleeue in Christ and withall commandeth this faith That we may the better know how the gospell binds conscience two points must be considered one touching the persons bound the other touching the manner of binding Persons are of two sorts some be called some be uncalled Persons called are all such to whom God in mercy hath offered the meanes of saluation and hath reuealed the doctrine of the gospell in some measure more or lesse by meanes either ordinary or extraordinary All such I thinke are straightly bounde in conscience to beleeue and obey the Gospell For that word of God whereby men shall be iudged in the day of iudgement must first of all binde their consciences in this life considering absolution and condemnation is according to that which is done in this life but by the Gospell all men that haue beene called shall be iudged as Paul saith Roman 2. 16. God shall iudge the secrets of men by Iesus Christ according to my Gospell And our Sauiour Christ saieth Hee that beleeveth hath life everlasting hee vvhich beleeveth not is alreadie condemned It remaines therfore that the gospell binds the consciences of such men in this life By this wee are all put in minde not to content our selues with this that wee haue a liking to the Gospell and doe beleeue it to be true though many protestants in those our dayes thinke it sufficient â—oth in life and death if they holde that they are to be saved by faith alone in Christ without the merite of mans workes but wee must goe yet further and enter into a practise of the doctrine of the Gospell as well as of the precepts of the morall lawe knowing that the gospell doeth as well binde conscience as the lawe and if it be not obeyed will as well condemne Men vncalled are such as neuer hearde of Christ by reason the gospell was neuer reuealed unto them nor means of reuelatioÌ„ offered That there haue bene such in former ages I make it manifest thus The worlde since the creation may be distinguished into foure ages The first from the creation to the floode the second from the flood to the giuing of the Lawe the third from the giuing of the law to the death of Christ the fourth from the death of Christ to the last iudgement Now in the three former ages there was a distinction of the world into two soâ—â—es of men whereof one was a people of God the other â—o-people In the first age in the families of Seth Noe c. were the sonnes of God in all other families the sonnes of men Genes 6. 2. In the second age were the sonnes of the flesh and the sonnes of the promise Roman 9. 7. In the thirde Iewes and Gâ—… the Iewes being the Church of God all nations bâ—… no church But 〈◊〉 the last age this distinction was taken aâ—… the Apostles had a coÌ„mission giuen them that was neuer giuen before to any namely to goe teach not only the Iewes but all nations Now this distinction arose of this that the gospell was not revealed to the worlde before the coâ—…ing of Christ as the scriptures wiâ—â—es The Prophet Esaâ— saith 52. 14. that kings sâ—… 〈◊〉 their 〈◊〉 〈◊〉 at Christ because that which â—ad not bâ—…ld 〈◊〉 they shal see that which they â—â—d 〈◊〉 〈◊〉 〈…〉 l they vnderstaÌ„d And
kingdome of God receiving withall that vvhereby he may presume that he is loved and loue againe Furthermore that the spirit of God doth not only perswade men of their adoption but also conâ—… the same unto them it is most manifest Eph. 4. 30. Greeve not the spirit whereby yee are sâ—aled vp to the day of redemption And 1. v. 13. After ye beleeved ye were sealed with the spi-Rit of promise which is the earnest of our inheritante 2. Cor. 1. 21. It is God that hath sealed vâ— giuen vs the earnest of his spirit in our harts Here the words of sealing and carnest are to be considered For things that passe too and fro among men though they be in question yeâ— when the seale is put too they are made out of doubt and therfore when God by his spirite is said to seale the promise in the heart of euery particular beleuer it signifieth that he giues unto them euident assurance that the promise of life belongs unto them And the gâ—â—ing of earnest is an unfallible token unto him that receiueth it that the bargaine is ratified and that he shall receiue the things agreed upon And it were a great dishonour unto God to 〈◊〉 that the earnest of his owne spirite giuen vnto vs should be an euidence of eternall life not vnfallible but coniecturall Argâ—… 〈◊〉 The faith of the elect or saving faith is a certen perswasion a particular perswasion of remiâ—…ion of sinne and life euerlasting Touching the first of these â—wain namely that faith is a certen perswasion yea that cerâ—enty is of the nature of faith it appeares by expresse testimonies of scripture Matth. 14. 31. O thou of little faith why hast thou doubted and 21. v. 21 If ye haue faith and doubt not Iam. 1. 6. Let him aske in faith and waâ—er not for he that wavereth is like a wave of the sea tost of the winde 〈◊〉 away Rom. 4. 20. Neither did he doubt of the promise of God through vnbeliefe but was strengthenedin faith I will not stand longer on this point which is not denyed of any Touching the second part of my reason that faith is a particular perswasion applying things beleeued I prooue it thus The propertie of faith is to receiue the promise Galat. 3. 14. and the thing promised which is Christ with his spirit Ioh. 1. 12. Now Christ is receiued by a particular application as will appeare if we doe â—…t marke the end and use of the ministery of the word and of the sacraments For when God giues any blessing to man it is to be receiued by man as God giueth it Now God giues Christ or at the least offereth him not generally to mankinde but to the seuerall and particular members of the Church In the Lords supper as in euery sacrament there is a relation or analogie betwene the outward signes the things signified The action of the minister giuing the bread and the wine representeth Gods action in giuing Christ with his benefits to the particular communicants againe the action of receiuing the bread and wine seuerally representeth another spirituall action of the beleeuing heart which applyeth Christ unto it selfe for the pardon of sinne and life euerlasting Papists yeeld not to this yet if they refuse to maintaine this analogie they ouerturne the sacrament and dissent from antiquity Augustine saith The body of Christ is ascended into heaven some may answer say How shall I hold him being absent how shal I reach vp mine hand to heaven that I may lay hold of him â—â—ting there Send vp thy faith and thou hast laid hold of him And what is more coÌ„mon theÌ„ another saying of his What 〈◊〉 thou to prepare thy belly and teeth Beleeve and thou hast eaten Againe Eph. 3. v. 12. Paul saith By Christ we have boldnesse and entrâ—… with confideÌ„ce by faith in him In which words are set downe two notable effects and fruits of faith boldnesse and confidence Boldnesse is when a poore sinner dare come into the presence of God not being terrified with the threatnings of the lawe noâ— with the consideration of his owne unworthinesse and with the manifolde assaultes of the deuill and it is more then certenty of Gods fauour Now whereas Papistes answere that this liberty of boldnesse in comming unto God proceedes of a generall faith they are farre wide It is not possible that a generall pâ—â—swasion of the goodnesse and trueth of God and of his mercie in Christ should breede confidence and boldnesse in the heart of a guilty 〈◊〉 and â—…o â—…ple can be brought hereof This generall faith concâ—… 〈◊〉 â—…s of our bâ—… wâ—â— no doubt in 〈◊〉 〈◊〉 〈◊〉 Iudas yea in the dâ—… himâ—… and yet they despaired and some of them 〈◊〉 away themselues and the dâ—â—ill for all his 〈◊〉 〈◊〉 before God Wherefore that â—â—ith which is the roote of these excellent vertues of boldnesse and confidence must needâ—s be a speciall â—aith that i◠〈◊〉 〈◊〉 and plentifull perswasion of the pardon of 〈◊〉 mans owne sinnes and of life everlasting â—gaine Hebr. 11. v. 1. faith is called hypost 〈◊〉 that is a substance or subsistance of things hoped â—oâ—â— where faith in the matter of our saluation and other like things is made to goe beyond hopet for hope waites for things to come till they haue a being in the person hoping but faith in present giues a subsisting or being vnto them This can not be that generall faith of Papistes tearmed Catholike for it comes short of hope but it must needes be a speciall faith that makes us vndoubtedly beleeue our owne election adoption iustification and saluation by Christ. And to this purpose haue some of the fathers saide excellent well Augustine saith I demaund of thee O sinner dost thou beleeve Christ or no thâ—◠〈◊〉 I beleeve what beleevest thou that â—ee can freely forgive thee all thy sinnes Thou hast that vvhich thou hast beleeved Ambrose saieth This is a thing ordained of God that hee vvhich beleeveth in Christ should be saved without any vvorke by faith alone freely receiving remission of sinnes And with Ambrose I ioyne the testimony of Hesichius vpon Leuiticus who saieth God pitying mankinde vvhen hee savve it disabled for the fulfilling of the vvorkes of the lavve vvilled that man shoulde be saved by grace vvithled the vvorkes of the lavve And grace proceeding of mercie is apprehended by faith alone vvithout vvorkes Whereas in both these places faith is opposed generally to all workes and is withall saide to apprehende and receiue yea alone to apprehend and receiue grace and remission of sinnes they cannot be understood of a generall but of a speciall applying faith Bernard hath these words If thou beleevest that thy sinnes can not be blotted out but by him against whome thou hast sinned thou â—â—est well but goâ— yet further beleeve that hee pardoneth thy sinnes This is the testimony which the Holy Ghost giveth in our hearts saying Thy sinnes
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
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
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