A discourse of conscience wherein is set downe the nature, properties, and differences thereof: as also the way to get and keepe good conscience.

CAP. III. Of the kindes of conscience: and of conscience rege∣nerate. (Book 3)

COnscience is either good or badde.

Good conscience is that which rightly according to Gods worde, excuseth and comforteth. For the excel∣lence, 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 •…•…use or condemne, is to wound it and to offend in Thus Paul saith that the Corinthians •…•…ded the consciences of their 〈◊〉〈◊〉 〈◊〉〈◊〉; wh•…•… they vsed their libertie as an ••ccasian of offence to them 1. Cor. 8. 9. 〈◊〉〈◊〉. Agai•…•… he calleth a good conscience, a conscience without offence, that i••, 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 A∣dam, which in the estate of innocencie did one∣ly excuse & could not accu•••• him for any thing: though it may be, an 〈◊〉〈◊〉 to accuse was not wanting▪ 〈◊〉〈◊〉 afterward an occasion should be of∣fered. 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 creati∣on, ex•…•…th onely without accu•…•…. 〈◊〉〈◊〉 cuse is a defect in the 〈◊〉〈◊〉, following •…•…∣ter the first creation. Fee na••••rally there is an a∣greement and harmony betweene the parts and the whole: but if the conscience should natural∣ly accuse, there should be ad••ssent and disagr••••∣ment and diuision betweene the conscience and the man himselfe.

Regenerate conscience is that which b••eing

corrupt by nature, is renewed and purged by faith in the blood of Christ. For to the regene∣rating of the conscience, there is required a con∣version or chaunge; because by 〈◊〉〈◊〉 all mens consciences since the fall are euill, and none are good but by grace. The instrument •…•…ing to make this chaunge is faith, Act. 15. 9. Faith puri∣fieth the heart. The m•…•…orious cause is the blood of Christ, Hebr. 9. 14. How much more shal the blood of Christ &c. purge your conscience frō dead works to s••rue the liuing God.

The propertie of regenerate conscience is twofold: Christian 〈◊〉〈◊〉, & C••ttenti•• of salua∣tion. Because both these haue their place▪ not in the outward man, but in the 〈◊〉〈◊〉 and consci∣ence.

Ch••istian libe•…•…, 〈◊〉〈◊〉 spirituall and holy free∣dome, purchased by Christ. * 1.1

I say, it is spi•…•… first to put a difference b•…•…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 con∣fute 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 i•• 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 pr•…•…∣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 per∣son for his iustification before God, Gal. 5. 1. with v. 3.

Hence it followeth, that he that is a Christi∣an, is likewise freed from the curse and condem∣nation of the law, Rom. 8. 1. There is no con∣demnation 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 ap∣peares 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 ri∣gour of the law, which exacteth perfect obe∣dience and condemneth all imperfection, Rom. 6. 14. Sinne hath no more dominion ouer yo••: 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 vn∣der 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 ordi∣nances 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 cōscience, vse all things indifferent, so be it the manner of vsing them be good.

And first, when I say that all may vse them, I vnderstand a two-fold vses naturall, or spiri∣tuall.

The naturall vse, is either to ••eleeue our ne∣cessities, or for honest delite. Thus the Psalmist saith, that God giues not onely bread to streng∣then the heart of man, but also wine to make glad the heart, & oyle to make the face to shine, Psal. 104. 15. and God hath put into his creatures infinite varieties of colours, sauours, tastes, and formes to this end that men might take delite in thē. Hence it follows, that Recreation is lawfull, and a part of Christian libertie, if it be well vsed. By recreation I vnderstand exercises and sports, seruing to refresh either the bodie or the 〈◊〉〈◊〉 and that they may be well vsed, two rules esp••∣cially must be remembred. The first, that l••••full recreation stands only in the vse of things indif∣ferent. For if the things be commanded by God, there is no sporting in them; or if they, be for∣bidden, there is no vsing of them at all. Vpon this ground, sundrie kindes of recreation are to be neglected. As I. the dauncing commonly vsed in these daies, in which men and women,

yongmen and ma••••s, all mixed together, daunce to the sound of the instrument or voyce in time and measure, with many wanton gestures, and that in solemne meetings after great feasts. This exercise cannot be numbred among things in∣different; for experience sheweth, that it hath beene vsually either a fruit or a follower of great wickednes, as idolatric, fornication, drun∣kennes: hereupon, one well compared it to a * 1.2 circle, whose center was the deuill. Againe, if we must giue an account of euery idle worde, then also of euery idle gesture and pace: & what account can be giuen of these paces backward and forward, of caprings, iumpes, gambols, tur∣nings, with many other ••riskes of lightnes and vanitie, more beseeming goates and apes, of whome they are commonly vsed, then men. Whereas Salomon esteemed laughter as mad∣nesse, he would (no doubt) haue condemned our common lascivious dauncing much more for madnesse, laughter beeing but the least part of it. II. Dicing, which is precisely the ca∣sting of a lotte, not to be vsed at our pleasures, but in matters of weight and importance. And of this kinde are all games, the ground where∣of are not the sleight of mans witte, but lotte a∣lone. III. Playes and enterludes, that stande in the representation of the vices and misde∣meanour

of the world. For if it be not lawfull to name vices, vnles it be in the way of dislike, Eph. 5. 3. much lesse is it warrantable to gesture and represent vice in the way of recreation and delite. The second rule is, that recreation must be a sparing, moderate, and lawfull vse of things * 1.3 indifferent, according to the rules following:

The spirituall vse is, when we take occasion by the creatures to meditate and speake of hea∣uenly things: as, vpon the sight of the vine and the branches thereof, to consider the mysticall coniunction betweene Christ and his Church: by the sight of the rainbow to think of the pro∣mise of God of not drowning the world by wa∣ters: and by any thing that befalls, to take occasi∣on to consider in it the wisdome, goodnes, iu∣stice, mercie, providence of God, &c.

I adde further, that things indifferent; as bon∣dage, outward libertie, riches, pouertie, single estate, marriage, meate, drinke, apparrell, buil∣dings, may be vsed freely, because they are nei∣ther commanded by God nor forbidden: and in themselues considered, they may be vsed or not vsed without breach of conscience.

The right manner of vsing them, is to sancti∣fie them by the word and praier, 1. Tim. 4. 3, 4. and not onely some of them, but the vse of them all. Meate, drinke, and marriage are thus to be

sanctified as the place before noted declareth. Paul sanctified his iourney on this manner, Act. 21. 5. And the Iewes were commanded to dedi∣cate their houses at the first entrance, Deut. 20. 5. By this dedication we may well vnderstand not onely the letting of the house, or the prouiding of a tenant, but also the sanctifying of it by invo∣cation of Gods name, that by his blessing the place with the roomes thereof might serue for their benefit and comfort. And on this maner to blesse our dwelling places when we first enter into them, is the best way that can be to preserue them from the casualties of fire within, and lightning from heauen, and from the annoiance and molestation of euill spirits, and other iudge∣ments of God.

Things indifferent are sanctified by Gods word, because it shewes what things we may vse, and what things we may not: and if we may vse them, in what manner it is to be done. And to this purpose the scriptures affoard foure rules.

The first, that all things must be done to Gods glorie, 1. Cor. 10. 31. Whether ye eate or drinke or what soeuer ye doe, doe all to the glorie of God. And that this may be performed, things indifferent must be vsed as signes and tables, in which we may shew forth the graces & vertues

that God hath wrought in the heart. For exam∣ple: we must so make our apparrell both for matter and fashion, and so weare it, that it may in some sort set forth to the beholder our mo∣destie, sobrietie, frugalitie, humilitie, &c. that hereby he may be occasioned to say, behold a graue, sober, modest person: and so of the rest. And the common sinne of this time is, that meat, drinke, apparrell, buildings, are vsed as banners displaied to set forth to the world mans wit, ex∣cesse, and pride of heart.

The second We must suffer our selues law∣fully to be limited and restrained in the ouer-much or ouer-common vse of things indiffe∣rent. I say the ouer-common vse, because it is not Gods will vtterly and absolutely to barre vs of the vse of such things. Now the restrai∣ners of our vse are two, the first is the lawe of charitie. For as charitie giues place to pietie, so Christian libertie in the vse of outwarde things, giues place to charitie. And the law of charitie is, that we should not vse things indif∣ferent to the hurt or offence of our brother, 1. Cor. 8. 13.

Question. Whether may a man vse his li∣bertie before such as are weake, and not yet perswaded of their libertie. Ansvver. Some are weake of simple ignorance, or because

they haue beene deceiued by the abuse of long custome: and yet are willing to be reformed. And before such wee must abstaine, least by ex∣ample we draw them to sinne by giuing occasi∣on to them of doing that whereof they doubt. Againe some are weake up•••• affected igno∣rance or of malice, and in the presence of such we need not abstaine. Vpon this ground Paul who circumcised Timothy would not circum∣cise Titus.

The second restrainer is the wholesome lawes of men whether ciuill or Ecclesiasticall. For howsoeuer things indifferent after the law is once made of them, remaine still indifferent in themselues: yet obedience to the law is ne∣cessary, and that for conscience sake. Actes 15. vers 28.

The third: we must use things indifferent so farre foorth as they shall further us in godli∣nesse. 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 christi∣an liberty, for men so to pamper their bodies with meate and drinke, that thereby they dis∣able 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, ac∣cording to our ability, degree, state and condi∣tion of life. And it is a common abuse of this li∣berty in our dayes, that the meane man will be in meate, drinke, apparell, building, as the gen∣tlemans 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 re∣solued out of the word that we may use them, so it be in the manner before named, and accor∣ding 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 la∣bour to become good members of Christ of what estate or condition soeuer we be. The liberties of the citie of Rome made not one∣ly 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 char∣ters 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 dis∣obedience of Gods commandements standes our spirituall bondage.

The second property of conscience is an vnfal∣lible certenty of the pardon of sinne & life euer∣lasting. * 1.4 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, o•• experimentall, which Papistes call ••••rall. Certenty of faith is, whereby any thing is cer∣tenly beleeued; and it is either generall or speci∣all. 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 remis∣sion of sinnes by Christ and life euerlasting be∣longs unto us. This kind of certenty we holde and maintaine, and Papists with one consent de∣ny 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 cer∣tenty 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 vn∣fallibly

certe•• of his owne 〈◊〉〈◊〉, first of all ••••d principally by faith, and then secondly, by such workes as are unseperable •…•…panions of faith. We hold this for a cleare & ••tudent prin∣ciple of the ••••••ord of God, and ••••••trariwise the Pepists deny, it wholly. I will 〈◊〉〈◊〉 pr•…•… the trueth by some ••ewe arg•…•…, and then answer the common obiections.

Arg••••••••t. 1. That which the spirit of God doth first of all testifie in the heart and consci∣ence of any ••••n, and then afterward fully con∣firme▪ is to be beleeued of the same man as vn∣fallibly cert•…•… but the spirite of God first of all doeth testifie to some men, namely true belee∣uers that they are the sonnes of God; and after∣ward confirmes the same unto them: therfore men are unfillibly to beleeue their owne ado∣tion. Now that the spirit of God doth giue this testimony to the conscience of man, the scrip∣ture is more then plaine. Rom. 〈◊〉〈◊〉. 〈◊〉〈◊〉 ••e have re∣ceived the spirit of adoption whereby vvee cry, A••••a, F••ther. The same spirit beareth witnes vvith our spirit, that we are the sonnes of God. Answere is made, that this testimony of the spi∣rite is giuen onely by an experiment or feeling of an inward delight or peace, which breeds in vs not an infallible but a coni••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 fa∣ther argues courage, confidence, & boldnesse. Againe the same spirit of adoption is opposed to the spirit of b••••dage causing feare: & there∣fore it must needs be a spirit giuing assurance of liberty, & by that means driuing away distrust∣full feares. And the end, no doubt, why the holy ghost comes into the heart as a witnes of adop∣tion, is, that the truth in this case hidden & ther∣fore doubtful, might be cleared and made mani∣fest. If Gòd himself haue appointed that a doubt∣full 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 testimo∣ny of God himselfe knowing all things and ta∣king vpon him to be a witnes, should be conie∣cturall. S. Bernard had learned better diuinity * 1.5 when he saide, who is iust, but he that being lo∣ved of God, returnes love to him againe▪ which is not done but by the spirit of God * 1.6 reuealing by faith vnto man the eternall purpose of God concerning his salvation in ti•••• to come: which revelation vndoubtedly is nothing else but an 〈◊〉〈◊〉 of spirituall grace: by which, whilest the dee••es of the flesh are mortified, the man is pre∣pared to the 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 con•…•… the same unto them, it is most manifest. Eph. 4. 30. Greeve not the spirit whereby yee are s••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 inheri∣tante. 2. Cor. 1. 21. It is God that hath sealed v•• & 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 a∣mong men, though they be in question, ye•• 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 un∣to them euident assurance that the promise of life belongs unto them. And the g••••ing of earnest is an unfallible token unto him that re∣ceiueth 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 vn∣fallible but coniecturall.

Arg•…•…. 〈◊〉〈◊〉. The faith of the elect or saving faith is a certen perswasion & a particular per∣swasion of remi•…•…ion of sinne and life euerla∣sting. Touching the first of these ••wain, name∣ly that faith is a certen perswasion, yea that cer∣••enty is of the nature of faith, it appeares by ex∣presse 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 wa••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 vn∣beliefe, 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 •…•…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 ana∣logie 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 parti∣cular communicants: againe the action of re∣ceiuing the bread and wine seuerally, represen∣teth 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 * 1.7 of Christ is ascended into heaven: some may an∣swer, & say, How shall I hold him being absent? how shal I reach vp mine hand to heaven that I may lay hold of him ••••ting there? Send vp thy faith, and thou hast laid hold of him. And what is more cōmon thē another saying of his What 〈◊〉〈◊〉 thou to prepare thy belly and teeth, Be∣leeve and thou hast eaten. Againe Eph. 3. v. 12. Paul saith, By Christ we have boldnesse and en∣tr•…•… with confidēce by faith in him. In which words are set downe two notable effects and fruits of faith: boldnesse, and confidence. Bold∣nesse is, when a poore sinner dare come into the

presence of God not being terrified with the threatnings of the lawe no•• with the conside∣ration 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 p••••swasion of the good∣nesse and trueth of God and of his mercie in Christ should breede confidence and boldnesse in the heart of a guilty 〈◊〉〈◊〉, and •…•…o •…•…ple can be brought hereof. This generall faith con∣c•…•… 〈◊〉〈◊〉 •…•…s of our b•…•…, w•••• no doubt in 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉, Iudas, yea in the d•…•… him•…•…; and yet they despaired and some of them 〈◊〉〈◊〉 away themselues: and the d••••ill for all his 〈◊〉〈◊〉 〈◊〉〈◊〉 before God. Where∣fore that ••••ith which is the roote of these ex∣cellent vertues of boldnesse and confidence must need••s be a speciall ••aith, that i••, 〈◊〉〈◊〉 〈◊〉〈◊〉 and plentifull perswasion of the pardon of 〈◊〉〈◊〉 mans owne sinnes and of life everlasting ••∣gaine Hebr. 11. v. 1. faith is called hypost 〈◊〉〈◊〉, that is, a substance or subsistance of things hoped ••o•••• 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, a∣doption, iustification and saluation by Christ. And to this purpose haue some of the fathers saide excellent well Augustine saith, I demaund * 1.8 of thee, O sinner, dost thou beleeve Christ or no? th•••• 〈◊〉〈◊〉, I beleeve what beleevest thou? that ••ee can freely forgive thee all thy sinnes. Thou hast that vvhich thou hast beleeved. Am∣brose saieth, This is a thing ordained of God that hee vvhich beleeveth in Christ should be * 1.9 saved without any vvorke, by faith alone free∣ly receiving remission of sinnes. And with Ambrose I ioyne the testimony of Hesichius vpon Leuiticus, who saieth, God pitying man∣kinde, vvhen hee savve it disabled for the * 1.10 fulfilling of the vvorkes of the lavve, vvil∣led that man shoulde be saved by grace vvith∣led 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 apply∣ing faith. Bernard hath these words, If thou be∣leevest * 1.11 that thy sinnes can not be blotted out but by him against whome thou hast sinned, thou ••••∣est well: but go•• yet further, & beleeve that hee pardoneth thy sinnes. This is the testimony which the Holy Ghost giveth in our hearts, saying, Thy sinnes are forgiven thee. For so the Apostle thin∣keth that a man is iustified freely by faith. Pa∣pists being much choked with this place, make answer that S. Bernard doeth not say that wee ••ust beleeue the pardon of our sinnes absolute∣ly without respect of workes, but that hee re∣quires the condition of our conversion and re∣pentance, 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 ••udiment of faith, and therefore not sufficient vnlesse we goe further and apply the grace of God to our selues by faith simply without re∣spect of any condition perfourmed on mans parte. Indeede I graunt that the trueth of con∣version and other workes are by him mentio∣ned 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 d••••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 lea•…•…e by coniectures. Beholde a •…•…y and poore shifte. Saint Iohn saieth, cap. 1. vers. 4. These things vvee vvrite vnto y•••• that your ••oy may be full. Now it is but an un∣certen ••oy that riseth by coniecturall know∣ledge. Againe this knowledge brings foorth conscience and bol•…•…sse even before God. c. 3. v. 19, 21. and therefore it can not but in∣clude an infallible cer••en••y: and to put it out of question that the knowledge here mentioned is the knowledge of divine faith, or as un••••••••i∣ble 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 gene∣rall 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 him∣selfe. 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 spi∣rite 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 e∣state both in this life and in the life to come.

〈◊〉〈◊〉. 4. Abrahams faith 〈◊〉〈◊〉 a 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 whereby hee applyed the promise vnto himselfe, Rom. 4. v. ••1. And this faith of his is an example propounded unto vs ac∣cording to which we are to beleeue: and ther∣fore hee is called the father of the faithfull ••••r. 16. and P•…•…l hauing 〈◊〉〈◊〉 downe the 〈◊〉〈◊〉 •…•…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. 〈◊〉〈◊〉 Abre∣ham about hope beleeved that 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the father of many nations: according to that vvhich vvas spoken, so shall thy see•…•… be. A••∣svver. Wee must distinguish the obiect of faith, which is either principall or lesse princi∣pall. Principall, is alwaies Christ with his be∣nefites: lesse principall are other lesse and par∣ticular benefites obtained by Christ. As of A∣brahams faith the obiect lesse principall was a carnall seede or issue: and the principall ob∣iect most of all respected as the foundati∣on of all other blessings, was the bl•…•… seede Christ Iesus. G••lat. 3. v. 16. To Abra∣ham and his seede vvere the promises made. Hee saith not, And to the seeds, as of many but,

〈◊〉〈◊〉 thy ••eed, as of 〈◊〉〈◊〉, which is Christ. And v. 29. If yee be Christs, then Abrahams seed Thu•• it is plaine that issue was ••••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 obiecti∣ons 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 condem•…•… 〈◊〉〈◊〉: if I vvoulde be perfect, he shall iudge me ••ic∣••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 for∣mer chapter had extolled the iustice of God: & Iob in this chapter giues assent thereto, say∣ing vers. 2. I knovve verely it is so: and hee likewise spendes the whole chapter in mag∣nifying the iustice of God: and hauing pro∣pounded this ende of his speech, hee doth not speake of him selfe and his owne estate b 1.12 sim∣ply, as it is considered 〈◊〉〈◊〉 it selfe: bus as he estee∣med himselfe being compared with God, spe∣cially then, when hee entereth into a straight examination of his creature. And so must

the speach ••e vnderstoode, if 〈◊〉〈◊〉 〈◊〉〈◊〉; my soule should not knovv it, that is, I will not acknowledge or stand vpon any righteo•…•… of mine owne, when God shal enter into iudge∣ment with me. And thus much the very Efect angels beeing in possession of heauen, and there∣fore 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 ••e transla∣ted thus, Am I perfect: I know not my soule, I ••••horre my life: that is, if I thinke my selfe per∣fect, I haue no respect of mine owne soule: o•• 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 o∣ther place is thus to be translated, I feare all ••••y sorrowes, and not all my works; for this is flat a∣gainst the Hebrue text, and Popish transla•…•…s themselues follow it not.

Obiect. 2. Eccles. c. 9. Man knowes not whe∣ther he be worthy of loue or hatred. For al things are kept vncer••e•• till the time to co••e. Answer. First I say, the translation is not 〈◊〉〈◊〉▪ the words are thus in the Hebrue and in the Seven••••e. No man knoweth loue or hatred, all things are before them. As for these words [all things are 〈◊〉〈◊〉 vn∣certen 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 s••mply the knowledge of Gods loue or h••tred, as though there could be 〈◊〉〈◊〉▪ certen assurance of it in this life. If we vnder∣stand 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 bles∣sings of God, for all things come alike to all: therefore loue and hatred cannot be knowne. The propositiō is false. For loue may be known other waies then by outward benefits; and there∣fore 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 man∣ner, * 1.13 that no man knowes loue or hatred, namely by himselfe: yet that God giues most certen testi∣monies thereof to men vpon earth. And se••m. 5. de Dedi••. 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 spi∣rit: 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 co∣monly * 1.14 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 pri∣vic to his own estate, refuseth to giue any iudge∣ment of his owne righteousnes. Answ. It is ma∣nifest 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. Ther∣fore 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 Theodo∣ret, 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 one∣ly to giue iudgement of the excellencie of

his owne ministerie, and in other cases he refu∣sed not to iudge him selfe, as when he said, I haue fought a good fight, I haue kept the faith, hence∣forth is laid vp for me the crowne of righteous∣nes 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 re∣straine 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 con∣uersation 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 re∣pentance: 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 rep•…•…, it shall be sufficient if a man may any way •…•…bly certen that he hath them. And though ••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 vnder∣stands. Paul saith to the Corinthians, 〈◊〉〈◊〉 your s•…•…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 discer∣ning to know certenly that they doe beleeue. Againe he saith of himselfe, 2. Tim. 1. 12. I knowe ••home I haue be••eeued. And Saint Iohn saith, 1. ••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. b 1.15 Euery one seeth faith to be in his owne heart if he beleeue: if not, he seeth it to be vvanting. A∣gaine, c 1.16 A beleeuer seeth his o••ne faith, by which he answereth that he beleeueth without doubt. And, d 1.17 He which leueth his brother, more know∣eth the leue whereby he ••••••eth, then his brother

whome he loueth. Againe whereas it is said that hauing faith, yet we know not whether it be ••••••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. P••••l. 2. Worke your salvation with feare and trembling. Answer. There is a threefold feare, one of nature, the secōd of grace, the third of distrust. Feare of nature is that whereby the nature of man is troubled with a∣ny thing that is hurtfull vnto it, and therefore a∣uoideth it. Feare of grace, is that excellent gift which is called the beginning of wisdome, and it is a certaine awe or r••••erence vnto God, in whose presence we doe whatsoeuer we doe. Feare of distrust is, when men tremble at the iudgemēts 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 sl••••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 feare∣full, least we should offend God by any 〈◊〉〈◊〉, our owne weaknesse considered, and the ••••∣vineible iudgements of God. And this kinde of feare, as also the first, may stande with c••r••••ntie of faith. Rom. 11. Thou standest by faith, be not high minded but feare. Psal. 2. Ser••e the Lord in feare, and reioyce in trem∣bling.

Obiect. 6. Where there is no word, there is no faith. For faith and the word of God be re∣latiues. But there is no word of God that saith to particular men, Cornelius, or Peter, or Iohn, thy sinnes are pardoned, excepting 〈◊〉〈◊〉 few per∣sons, as M•…•… Magd•…•…, and the p•…•… 〈◊〉〈◊〉, &c. Therefore there is no particular faith. Ansvv. Though there be no word set downe in Scrip∣ture touching the saluation of this or that par∣ticular man, yet there is set downe that which is equivale•••• to a particular word, and as much in effect. For the promise of remission of sinnes and life euerlasting, is giuen with a comm••un∣dement that euery man * 1.18 applie the promise to himselfe, as I haue before prooued: and this is altogether as much as if euery mans par∣ticular 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 ap∣plication to any person: secondly as they are ••••••ght and published in the ••••inisterie of the word, the end whereof is to applie them to the persons of men, partly by pr••••ching and p••••tly 〈◊〉〈◊〉 administ••ing the sacraments of baptisme and the Lords supper, which are seales of righteo••••∣••••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 pro∣mise particularly, and •…•…dment names vnto it. It is further ••nswered that the promise of re∣mission of sinne, is preached not simply but vp∣o•• condition of 〈◊〉〈◊〉 faith & 〈◊〉〈◊〉, which 〈◊〉〈◊〉 be 〈◊〉〈◊〉 knowne. I answer againe 〈◊〉〈◊〉 I haue alreadie prooued) that he which truly be∣leeueth and rep•…•…th, knoweth that he doth certenly beleeue, and repe••t.

Obiect. 7. To beleeue the pardon of a mans owne sinnes, is ••one of the articles of faith, pro∣pounded in any Creede either of the Apostles, or the Nice••e fathers, or Athanas••••s, or any o∣ther Creede. Answer. This faith is contained vnder these words. I beleeue remission of s•…•…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 remissiō 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 be∣leeue, let them take it to themselues. But they replie further, that if there were any such ar∣ticle of faith, then some persons must beleeue, that they are iust though they willingly com∣mit 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 a∣gainst 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 woun∣ded 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 according∣ly turnes the woonted signes of his sauour in∣to

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 re∣pent. 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 ••••••tly to teach falshoode for truth: but our do∣ctrine 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 particu∣lar: 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 one∣ly 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 ••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 damnati∣on in regard of his owne vnworthines saith freely, Enter not into indgement with thy ser∣vant, O Lord, for no flesh shallbe i••stified in thy sight. Againe the consideration of any vnwor∣thines in our selues, doth not hinder a resoluti∣on concerning Gods mercy in Christ. For true faith makes an entrance vnto God vvith bold∣nes, (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 de∣caied bodie, rest himselfe with bare hope vp∣on alikelihood of the accomplishment of Gods promise, but he beleeued vnder hope euen a∣gainst hope, Rom. 4. 18. Lastly I answear that the ground of the former obiection is erro∣nious, namely that the promise of saluation de∣pends 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 ••epentance with the fruits thereof are on our part required,

yet no otherwise but as they are necessaric con∣sequents of faith, and the signes and documents thereof.

Obiect. 9. No man knowes all his sinnes: no man therefore can certenly know that all his sinnes are pardoned, and that he is accepted of God. Ansvver. The ground of this argu∣ment is false: namely that a man cannot be assu∣red of the pardon of his sinnes, if some of them be vnknowne. And to make this manifest, I will lay downe a more certen ground, which shal be this. As the case is in Repentance, so it is also in faith: but there may be true and sufficient repen∣tance of vnknowne sinnes. God indeede requires a particular repentance for particular knowne sinnes; but if they be hidden and vnknowne, he accepts a generall repentance: an example wher∣of we haue in Dauid, who knows, saith se, the er∣rours of this life? then purge me from my secret s•…•…es. If this were not so, neither Dauid nor any man els could be saued. For when Dauid repen∣ted greatly of his murder and adulterie, yet we find not that he repented particularly of his po∣lygamie: which, in all likelihoode, through the swinge and custome of those times was not thē reputed to be any sinne; specially in the person of a king: and yet because (as we know) he is sa∣ued, this very sinne is pardoned. Therefore

when God pardons the knowne sinnes of men, whereof they repent, he doth withall pardon the rest that are vnknowne. And by this it ap∣peares that the ignorance of some hidden sinnes, after a man with diligence hath searched him∣selfe, cannot preiudice an vnfallible assurance of the pardon of them all and of his owne salua∣tion.

Obiect. 10. We pray for the pardon of our owne sinnes, and therefore we are vncerten of pardon: the mā which knows that he hath par∣don, need not pray for it. I answer first, when we are taught by Christ to pray for the forgiuenes of our debts, we are put in mind not to seek the pardon of al our sinnes, whether past or present but specially of our present and daily offences whereby we make our selues day by day guilty, till such time as we humble our selues and re∣pent of them. Secondly by this petition we are taught to aske the increase of our assurance; be∣cause though God bestow endles mercie on vs, yet we are s••••nt in receiuing of it: our hearts beeing like a narrow necked vessell, which be∣ing cast euen into the Ocean sea, receiueth in water ••••••ly droppe by droppe.

Obiect. 11. No man can beleeue his owne saluation, as he beleeues the articles of faith: therefore no man can beleeue the pardon of

his ••innes and his saluation by an infallible cer∣te••••ie. I answer, first that euery one that lookes for saluation by Christ, is bound in conscience as certenly to beleeue his owne saluation and a∣doption by Christ, as he beleeues the articles of faith; because to the promise of life there is an∣nexed a commandement to beleeue and applie it. Secondly, this faith whereby we are to be∣leeue our owne saluation, if we respect the true and proper nature thereof, is as certen as that faith whereby we beleeue the articles of faith. Thirdly, as there be diuers ages in the life of mā, so there be diuers degrees and measures of true faith. There is first of all a beginning or ••••di∣ment of faith, like the smoking flaxe and br••i∣sedreede, which Christ will neither quench no•• bruise. Againe there is weake faith, which belee∣ueth the promise truly, but yet is perplexed with many doubtings. Lastly, there is strong faith, which hath ouercome all doubtings, and is not onely for nature certen, but also a large & plen∣tifully perswasiō of Gods mercy in Christ. Exā∣ples of this we haue in Ab••a••ā, Dauid, the mar∣tyrs, & such like worthie mē. Now by the secōd faith, men do as certenly beleeue their adoption as the articles, but not so 〈◊〉〈◊〉 & fully. But by the last, remission of sinnes is not only as certen∣ly but also as fully beleeued as any article of faith.

Obiect. 12. Ancient fathers the lights of Gods Church, haue alwaies condemned this vn••al∣lible & speciall certentie of saith, which the Pro∣testants hold and maintaine. Answ. Though we build not the doctrine of our religion vpon the indgements of men, yet we refuse not in this & other points to be beied by the fathers, whose writings well vnderstoode, make more for vs, then for the Popish religion. And their test••••o∣nies commonly alledged to con••••te the certen∣tie of speciall faith, are much abused. I. Many of them serue to prooue, that a man cānot iudge & disce••••e of euery particular motion & grace of his heart, of the increase of these graces, and the contrarie decrease: of speciall vices and wants, many whereof are hidden from the vnderstan∣ding. Theodo••et in his comment. 1. Cor. c. 4. I will not (saith he) free my selfe from sinne, but * 1.19 wa••t the sentence of God: for it often fals out that men sinne of ignorance, and thinke that to be e∣qual and iust which the God of all sees to be other∣wise. August. de verbis dei. serm. 23. Per adu••ture thou finds nothing in thy conscience: but ••e f••••ds * 1.20 something that seeth better. And vpon Psal. 41. I knovve that the iustice of my God shall ab••de, but vvhether mine shall or no I knovve not: for the saying of the Apostle terrifieth me, He vvhich thinks he stands, let him take heede

least he fall. Here he speakes of his inward righ∣teousnes, and that as it is considered in it selfe without the assistance of God. For he addes af∣terward, Therefore because there is no stabili∣tie in me for my selfe, nor hope in me for my self, hereupon my soule is troubled for my selfe. Ch••y∣sost. homi••. 87. on Iohn. I am grie••ed least per∣ad••ent••••e * 1.21 supp••••ing my selfe to loue, 〈◊〉〈◊〉 not loue as before: ••••en I se••••ed constant and cou∣ragious vnto my selfe, I was found but a d••stard. These & a thousand like restimonies prooue no∣thing. For though a mā cannot fully discern his heart, either in respect of his own sinns, or in re∣spect of euery grace, yet this hinders not but that he may haue an infallible certentie of his saluati∣on, and also a sufficient gift to discerne his owne faith and repentance. II. Other places must be vnderstood of proud pres••••ption, & of a kinde of securitie, in which men dreame of ease and li∣bertie without trouble or temptation. August. de correp. & grat. c. 13. Who of 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 * 1.22 of the faithfull as long as he liues in this m••rtall condition, can pre s•…•… th•••• he is of the 〈◊〉〈◊〉 of the predestinate? And, De ••ono persev. c. 22. No man can be secure t•…•…ing 〈◊〉〈◊〉 all li••••, till this life be ended. Bernard. epist. 107. Hauing ••ovve receiued the knovvledge of him selfe in part he may reioyce in hope, but 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 as

〈◊〉〈◊〉. Hieron. Dan. 4. Let no man bolaly promise to another the pardon of his sinnes. III. Some places auouch that a man can not be sure of per∣seuerance to the end without falls and decayes in grace: all which we graunt. August. de civit. dei. li. 11. c. 12. Although the saints be * 1.23 certen of the reward of their perseverance, yet they are founde to be vncerten of the perseverance, it selfe: for vvhat man can knovve that hee shall persevere in the practise and increase of righteousnesse vnto the end, except he be assured of it by some revelation. IV. Some places must be understoode of experimentall certenty, when the euent is accomplished. Hie∣ronym. booke 2. against Pelagians. Call••o man blessed before his e••de, for as long as vvee live here vve are in the fight, and as long as vvee are in the fight vve ha•••• no 〈◊〉〈◊〉 victory. V. Some places speakes of the uncer∣tenty of other mens sal••••••tion, which we grant. The authour of the booke de v•••• 〈◊〉〈◊〉. G•…•… 〈◊〉〈◊〉▪ clast. saith, we ca•• pr•…•…ce of 〈◊〉〈◊〉 〈◊〉〈◊〉 before his end that hee shall be in the glory of the 〈◊〉〈◊〉. August. lib. 〈◊〉〈◊〉 Per sever. c. 13. Men are not vv•…•… any 〈◊〉〈◊〉 asseveration to 〈◊〉〈◊〉 that 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 this calling. VI. Some speake of that 〈◊〉〈◊〉 which comes by reuelation without the worde. Greg. lib. 6. 〈◊〉〈◊〉. 2••. 10 Gre∣goria,

Whereas you adde in your epistles that you will be earnest with me till I write, that it hath bene made knowen unto me that your s••••nes are forgiven you haue required a hard and unprofi∣table thing. Harde, because I am unvvorthy to vvhome a revelation should be made: Vnprofi∣table, because you must not be made secure tou∣ching your sinnes vnlesse it be in the last day of your life, for then you should not be able to be∣waile the same sinnes. VII. Some places de∣nie unto man that certentie which is proper to God, which is, to discerne in himselfe all things to come plainly, as they shal come to passe with∣out helpe of testimonies and outward signes. Bernard. serm. 1. de Septuages. Who can say, I am of the elect? I am of the predestinate to life? certenly we haue none as yet but the affiance of our hope comforteth vs. Conferre these wordes with those that follow. For this cause certaine signes and manifest tokens of salvation are gi∣ven, that it may be a thing out of doubt that he is in the number of the elect in vvhome these signes are.

Thus I haue in some part made manifest that an unfallible certenty of pardon of sinne and life euerlasting is the property of euery renued con∣science. Now therefore I will proceede further to consider how this certenty is caused and im∣printed

in the conscience. The principall agent and beginner thereof is the Holy ghost, in light∣ning the minde and conscience with spirituall and diuine light: and the instrument in this a∣ction is the ministery of the gospell wherby the worde of life is applyed in the name of God to the person of euery hearer. And this certentie is by little and little conceiued in a forme of reaso∣ning or practicall syllogisme framed in the mind by the holy ghost on this manner.

Euery one that beleeues, is the child of God. But I ••••e beleeve, Therefore I am the child of God.

The proposition is made by the minister of the worde in the publike congregation: and it is nothing else but the promise of eternall life applyed to the particular hearer. The second part or the assumption is the voice of consci∣ence regenerate or the voice of Gods spirite in the same. Now Papistes write and auouch that the assumption is false: but the reasons which they use to prooue the same, are of small moment. First they alledge, that many are de∣ceiued in their perswasions, thinking they haue that which they haue not: I answere againe that many doe falsely presume of Gods mer∣cy, and imagine they haue that faith which they haue not: and in all such the assumption

is false: yet in all them that are chosen to saluati∣on and truely called, it is vnfallibly true. For such as haue receiued the gift of true faith, haue also another gift of discerning whereby they see and know their owne faith. It is further obie∣cted that Ieremy saieth, 17. 9. The heart is de∣ceitfull and vvicked above all things, vvho can knovve it? But the intent of this place is onely to shew, that no man can search his heart to the very bottome, to see all and euery want, infir∣mitie, and wicked inclination that is therein. For originall sinne wherewith the heart of man is tainted, is a pronenesse or disposition to all the sinnes that are or may be. And though men can not discerue all their sinnes, yet many of them are certenly knowen: why may not then many of the graces of God be certenly known, specially those which be of the principall, as faith, sanctification, repentance. Againe it is al∣ledged, that Peter beleeued that he was able to lay downe his life for Christs sake, and yet in∣deede was not as the euent declared, for when the time came he denyed Christ. Ansvv. Pe∣ter at this time was but weake in faith, and hee was much carried away with a confidence of his owne strength, which made him speake these wordes of presumption: and though he failed in this one particular action, yet failed hee

not in the principall, that is, in the perswasion of the pardon of his owne sinnes and of life e∣uerlasting. In a word, it is certen that many per∣swade them-selues of Gods mercy, and yet are deceiued: neuerthelesse all such as doe truly be∣leeue are not deceiued. The holy ghost making them to see that in themselues which by nature they can not discerne, as Paul signified, when he said, I speake the truth, I lie not, my conscience bearing me witnesse by the Holy Ghost, Rom. 9. v. 1.

Againe the same testimony is giuen other∣wise thus;

Euery childe of God hath the pardon of his sinnes, saith Gods word.

But I am Gods child: and therefore have the pardon of my sinnes, saith the re∣newed conscience by the direction of Gods spirit. Rom. 8. 16. Gal. 4. 6.

After that this testimony is once begun, it is confirmed by the same meanes, as also by pray∣er and the sacraments. Now it may be deman∣ded how a bodily element, as bread, wine, wa∣ter, should be able to confirme a perswasion of our adoption that is in the conscience. Ansvv. The element in the sacrament is an outwarde seale or instrument to confirme faith not as a medicine restores and confirmes health, whe∣ther

we thinke on it or not, whether we sleepe or wake, and that by his owne inherent vertue; but by reasoning in syllogisme made by the good conscience: the b 1.24 〈◊〉〈◊〉 thereof beeing the outwarde signe in the sacrament. By means of which syllogisme the Holy Ghost mooues and stirres the mind, yea cherisheth and increa∣seth faith, on this manner.

Hee which vseth the elements aright shall receive the promises: But I do, or I haue used the elements aright. Therefore I shall receive the promises.

Whereas presumption and the illusion of Sa∣tan will as well tell a man that he is the childe of God, as the true testimony of regenerate con∣science, the way to put difference betwene them is this. I. Presumption is naturall and from the very wombe, but this testimony of con∣science is supernaturall. II. Presumption is in them that make no account of the ordinarie meanes of saluation. This testimony comes by the reuerent and carefull hearing of Gods worde. III. Presumption is in them that use not to call on the name of God: but this te∣stimony of conscience is ioyned with the spi∣rite of adoption which is the spirite of prayer. IV. Presumption is ioyned with loosenesse of life, this testimony brings with it alwayes an

happy change and alteration. For hee which hath a good conscience, hath also care to keepe good conscience in all things. V. Presumpti∣on is without doubting: wheras the testimony of conscience is mingled with manifold doub∣tings. Mar. 9. 24. Luc. 17. 5. yea otherwhiles o∣uercharged with them. Psal. 77. 7, 8. VI. Pre∣sumption will giue a man the slippe in the time of sicknesse and in the houre of death, and the testimony of good conscience stickes by him to the end, and euen makes him say, Lorde re∣member now how I haue vvalked before thee in truth, and haue done that which is acceptable in thy sight. Isai. 38. 1.

The duties of conscience regenerate are two: * 1.25 in special maner to giue testimony, & to excuse.

The speciall thing of which conscience giues testimony is, that wee are the children of God predestinate to life euerlasting. And that 〈◊〉〈◊〉 peares by these reasons. I. Rom. 8. 16. The 〈◊〉〈◊〉 of God witnesseth togither with our spirit that wee are the sonnes of God. Now the spirit of man here mentioned is the mind or conscience renued & sanctified. To this purpose saith Iohn. He that beleeueth hath a witnes in himselfe. 1. Ioh. 5. 10. II. That which gods spirit doth •…•…y to the conscience, the cōscience can again testifie to vs: but Gods spirit doth ••••s••••••y to the cōsciēce

of a man regenerate that he is the child of God. 1. Cor. 2. 12. Therefore the conscience also doth the same. III. Hee which is iustified hath peace of conscience. Rom. 5. v. 1. Now there can be no peace in conscience, till it tell the man which is iustified that he is indeed iustified. IV. That which the conscience may know certen∣ly, it may testifie: but conscience may know cer∣tenly without revelation, the mans election, and adoption, as I haue before prooued: therefore it is able to giue testimony of these.

Againe, the regenerate conscience giueth te∣stimony of a certaine kinde of righteousnesse being an unseperable companion thereof: and for this cause it is called of some the righteous∣nesse of a good conscience. Now this righte∣ousnesse is nothing ••ls but unfained, earnest, and constant purpose with endeauour answerable therto not to sinne in any thing, but in all things whatsoeuer to please God and doe his wil. Heb. 13. 18. Pray for vs: for vvee are assured that vve haue good conscience in all thinges de••••••ing to live honestly. 2. Cor. 1. 12. Our reioycing is this, the testimony of our conscience, that in s•…•…lici∣tie and godly p••renesse, and not in f••eshly wisdome vvee haue bad ••••r conversation in the worlde. 1. Cor. 4. 4. I know nothing by my selfe. Isai. 38. 2. Lord remember no•• how I haue walked befor••

thee with an vpright heart, and haue done that which is acceptable in thy sight.

I adde this clause, in all things, because that obedience which is the signe or fruite of good conscience of which also it giues testimonie is generall, shewing it selfe in all and euery com∣mandement of God. Philosophers haue saide that Iustice is universull, because he which hath it hath all vertues. But it is more truely saide of this christiā righteousnes o•• new obedience, that it is vniuersall, and that he which can performe true obedience in one commandement can doe the same in all. Actcs 23. 1. Men and brethren I haue in all good conscience se•…•…d God till this day. Psal. 119. 6. Then shall I not be confounded when I shall haue respect to all thy comm••••••de∣ments. Act. 24. 16. In the meane season I endea∣vour my selfe, or, take pains to have a conscience without offence towards God and ••••••••••des men.

This shewes that there is a great number of men professing the Gospell that want good conscience. For though they shewe themselues very forwarde and willing to obey God in ma∣ny things, yet in some one thing or other they will follow the swinge of their owne wills. Ma∣ny are diligent to freque•• the place of gods wor∣ship, to heate the word preached with liking, to receiue the sacraments at times appointed, & to

approoue of any good thing all this is very co∣mendable, yet these men ofred when they de∣part home from the congregation say in effect on this manner, Religion stay thou here 〈◊〉〈◊〉 the Church do•••• till the next Sabba••h. For if 〈◊〉〈◊〉 looke into their priua•••• conuersations, the go∣uernment of their families, or their d••••lings in their particular callings, we shall with gre••••e 〈◊〉〈◊〉 much disorder and litle conscience. It is a com∣mon practise of sick men when they make 〈◊〉〈◊〉 willes on their death beds, in the very first place to commend their bodies to the graue, and their soules to God that gaue them in hope of a bet∣ter resurrection: and all this is well done: but af∣terward they b••queath their goods gotten by fraud, oppression, and forged ca••illation to their owne friends & children without making any recompence or satisfaction. But alas this should not be so: for obedience that goes with good conscience must be performed to all gods com∣mandements without exception: and if if it be done but to some alone, it is but counterfeit o∣bed••••ce: & he that is guilty in one is guilty in all.

As regenerate conscience giues testimony of our new obedience: so it doeth also by certaine sweet motiōs stirr men forward to perform the same Psal. 16. 7. my reines that is, the mind and conscience inlightned by the spirit of god teach

me in the night season. Isai. 30 22. And thi•••• ••••res shall heare a ••••••d behind th••••, saying, This is the way, walk ye 〈◊〉〈◊〉 it when thou 〈◊〉〈◊〉 to the right hand, & 〈◊〉〈◊〉 thou t••rnest to the le••t. Now this word is not only the voice of ••••s••ors & tea∣chen in the open ministery, but also the voice of r•…•…ed conscience inwardly by many secret ••••∣gitations s••ibb•••••• them that are about to sinne. A christian mā is not only a priest & a prophet, but also a spirituall king euen in this life: and the Lord in mercy hath vouchsafed him this honor that his conscience •…•…ed within him shall be his solli•…•…r to put him in mind of all his 〈◊〉〈◊〉 and duties which hee is to per•…•… to God yea it is the controller to see all things kept in order in the heart which is the 〈◊〉〈◊〉 and ha∣bitation of the holy ghost.

The second office of conscience ••••generate is to excuse that is, to •…•…eare & defend a man euen before God against all his enemies both bodily and ghostly. Psal. 7. 8. Iudge thou 〈◊〉〈◊〉, O Lord, ac∣cording to my righteousnes, & according to mine i•…•…ie in me. Again 26. 1, 2. Iudge me O Lord, for I have walked in mine 〈◊〉〈◊〉, &c. Prooue me, O Lord, and me me: examine 〈◊〉〈◊〉 and my heart. That the conscience can do this, 〈◊〉〈◊〉 spe∣cially appeares in the conflict & combat made by it against the deuill on this maner.

The deuill begins and disputes thus. Thou, O wretched man art a most grieuous sinner: there∣fore thou art but a damned wretch. The consci∣ence answereth and saith, I know that Christ hath made a satisfaction for my sinnes, and freed me from damnation. The deuill replyeth againe thus: Though Christ haue freed thee from death by his death: yet thou art quite barred from heauen because thou neuerr did••••st fulfill the lawe. The conscience answereth, I knowe that Christ is my righteousnesse and hath fulfil∣led the lawe for me. Thirdly the deuill replies and saith, Christs benefites belong not to thee, thou art but an hypocrite and wantest faith. Now when a man is driuen to this straight, it is neither wit, nor learning, nor fauour, nor ho∣nour that can repulse this temptation, but onely the poore conscience directed and sanctified by the spirit of God which boldly and constantly answereth, I know that I beleeve.

And though it be the office of conscience 〈◊〉〈◊〉 it is once •…•…d principally to excuse, yet doth it also in part accuse. When Dauid had •…•…d the people his heart s•…•… him. 2 Sam. 24. 10. Iob faith in his affliction that God 〈◊〉〈◊〉 write bit∣ter things against him & 〈◊〉〈◊〉 him poss••sse the s••nnes of his youth. Iob. 13. 26. The reason hereof is, because the whole man and the very consci∣ence

is onely in part regenerate, and therefore in some part remaines still corrupt.

N••••ther must it seeme strange that one and the ••ame conscience should both accuse and ex∣cuse: because it doth it not in one and the same resp•…•… I•• excuseth, in that it assureth a man that his person standes righteous before God, and that he hath an indeauour in the generall course of his life to please God: it accuseth him for his particular slippes, and for the wants that be in his good actions.

If any shall demaund why God doth not per∣fectly regenerate the conscience and cause it on∣ly to excuse, the answere is this. God doth it for the preventing of greater mischiefes. When the Israelites came into the land of Canaan, the Canani••••s were not at the first wholly displa∣ced. Why? Moses rendreth the reason; least * 1.26 wilde beasts come and inhabite some parts of the land that were dispeopled and more annoy them then the Cananites. In like maner God re∣nues the conscience, but so as it shall still accuse when occasion serueth for the preuenting of many dangerous sinnes which like wild beastes would make hauock of the soule.

Thus much of good conscience: Now fol∣lowes euill conscience: and it is so called partly * 1.27 because it is defiled and corrupted by originall

sinne, and partly because it is euill that is trouble∣some & painfull in our sense & feeling, as all sor∣rows, calamities, & miseries are, which for this very cause also are called evils. And though cō∣science be thus termed euil, yet hath it some re∣spects of generall goodnes in ••s much as it is an instrument of the execution of diuine iustice; be∣cause it seemes to accuse them before God, which are iustly to be accused.

It hath spred it selfe ouer mankind as generally as originall sinne: & therfore it is to be found in all men that come of Adam by ordinary genera∣tion. The property of it is, with all the power it hath to accuse & condemne, & therby to make a man afraid of the presence of God, & to cause him to flie frō God as from an enemy. This the Lord signified when he said to Adā, A•…•… where art thou? When Peter saw some litle glimbring of the power and maiesty of God in the great draught of fish, he fell on his knees and saide to Christ, Lord goe from me for I am a sinfull man.

Euill conscience is either deade or Stirring. * 1.28 Dead conscience is that, which though it can do * 1.29 nothing but accuse, yet commonly it lye•• quiet, accusing litle or nothing at all.

The causes why conscience lyeth dead in all men, either more or lesse, are many. I. Defect of reason or understanding in crased braines. II. Violence and strength of affections, which as a

cloud do ouercast the mind, &c as a gulfe of wa∣ter swallow up the iudgement and reason: and therby hinder the conscience from accusing: for when reason can not doe his part, then consci∣ence doth nothing. For exāple: some one in his rage behaues himselfe like a mad man, and wil∣lingly commits any mischiefe without control∣ment of conscience: but when choller is down, he begins to be ashamed and troubled in him∣selfe, not alwaies by grace, but euen by the force of his naturall conscience, which when affection is calmed begins to stirre, as appeareth in the ex∣ample of Cain. III. Ignorance of Gods will & errors in iudgement cause the conscience to be quiet, when it ought to accuse. This we find by experience in the deaths of obstinate hercukes, which suffer for their damnable opinions with∣out checke of conscience.

Dead conscience hath two degrees. The first is the slumbring or the benummed conscience; the second is the feared conscience.

The benummed conscience is that which doth * 1.30 not accuse a man for any sinne vnlesse it be grie∣uous or capitall & not alwaies for that but only in the time of some grievous sickenesse or ca∣lamity. Iosephs brethren were not much trou∣bled in conscience for their villany in selling their brother, till afterwarde when they were afflicted with famine and distressed in Egypt.

Geues. 42. 2. This is the conscience that com∣monly raignes in the hearts of drousie prote∣stants, of all carnall and lukewarme-gospellers, and of such as are commonly tearmed ciuill ho∣nest men, whose apparent integritie will not free them from guiltie consciences.

Such a conscience is to be taken heede of as being most dangerous. It is like a wilde beast, which so long as hee lyes a sleepe seemes very ••ame and gentle, and hurtes no man: but when he is rowzed, he then awakes and flies in a mans face, and offers to pull out his throate. And so it is the manner of dead conscience to lye still and quiet euen through the course of a mans life: and hereupon a man would thinke (as most do) that it were a good conscience indeed: but whē sicknesse or death approcheth, it beeing awa∣ked by the hande of God, beginnes to stande up on his legges, and shewes his fierce eyes and of∣fers to rende out euen the very throate of the soule. And heathen poets knowing this right well, haue compared euill conscience to Furies pursuing men with firebrands.

The seared conscience is that which doeth * 1.31 not accuse for any sinne; no not for great sinnes. It is compared by Paul, 1. Tim. 4. v. 2. to the parte of a mans body which is not onely berefe of sense, life, & motion by the gangrene, but also

is burnt with a searing yron: and therefore must needes be vtterly past all feeling.

This kind of conscience is not in al men, but in such persons as are become obstinate heretikes and notorious malefactours. And it is not in thē by nature, but by an increase of the corruption of nature; and that by certaine steppes and de∣grees. For naturally euery man hath in him blindnes of minde, and obstinacie or froward nes of heart; yet so, as with the blindnes and ig norance of minde, are ioyned some remnants of the light of nature, shewing vs what is good and euill. Now the heart of man beeing excee∣dingly obstinate and peruerse, carrieth him to commit sinnes euen against the light of nature and common conscience: by practise of such sinnes the light of nature is extinguished: and then commeth the reprobate mi•• 〈◊〉〈◊〉, which iud∣geth euill good, and good euill after this follows the seared conscience, in which there is no fee∣ling or remorse: and after this comes an excee∣ding greedines to all manner of sinne. Eph. 4. 18. Rom. 1. 28.

Here it may be demaunded, how mens con∣sciences shall accuse them in the day of iudge∣ment, if they be thus benummed and seared in this life. Ansvver. It is said, Rev. 20. 12. that at the last iudgement all shall be brought before

Christ, and that the bookes then shall be ope∣ned: among these bookes, no doubt, conscience is one. Wherefore though a dead conscience in this life be as a closed or sealed booke; because it doeth either little or nothing accuse, yet af∣ter this life, it shall be as a booke laide open: be∣cause God shall inlighten it, and so stirre it vp by his mightie power, that it shall be able to re∣ueale and discouer all the sinnes that a man euer committed.

Stirring conscience, is that which doth sen∣sibly either accuse or excuse. And it hath soure * 1.32 differences.

The first which accuseth a man for doing e∣uill. This must needes be an euill conscience. Be∣cause to accuse is not a property that belongs to it by creation, but a defect that followeth af∣ter the fall. And if the conscience which truely accuseth a man for his sinnes, were a good con∣science, then the worst man that is, might haue a good conscience, which cannot be.

When the accusation of the conscience is more forcible and violent, it is called a wounded or troubled conscience: which though of it selfe it be not good nor any grace of God; yet by the goodnes of God it serueth often to be an occa∣sion or preparation to grace; as a needle, that drawes the threede into the cloath, is some

meanes whereby the cloath is sowed toge∣ther.

The second, is that which 〈◊〉〈◊〉 •…•…th for doing well. And it is to be found in them that are gi∣uen to idolatrie and superstition. As in the Church of Rome: in which, because mens con∣sciences are insnared and intangled with hu∣mane traditions, many are troubled for doing that which is good in it selfe, or at the least a thing indifferent. As for example: let a priest o∣mit to say masse & to say his canonicall houres, his conscience will accuse him therfore: though the omitting of the canonicall houres and the idolatrous masse, be indeede by Gods word no sinne.

The third, is the conscience which excuseth for doing that which is euill. This also is to be found in them that are giuen to idolatrie and superstition. And there is a particular example hereof, Ioh. 16. 2. Yea, the time shall come that vvhosoeuer killeth you, will thinke that he doth God good seruice. Such is the conscience of Po∣pish traytours in these daies, that are neuer tou∣ched at all, though they intend and enterprise horrible villanies, and be put to death therefore.

The fourth, is that which excuseth for well doing, at some times, and in some particular actions of carnall men. VVhen Abim•…•…h

had taken Sarai from Abraham, God saide vnto him in a dreame, I knovv that thou did 〈◊〉〈◊〉 this with an vpright minde, Gen. 20. 6. This may be tearmed * 1.33 good conscience, but is indeede o∣therwise. For though it doe truly excuse in one particular action, yet because the man in whome it is may be vnregenerate and as yet out of Christ, and because it doth accuse in ma∣ny other matters: therefore it is no good con∣science. If all the vertues of naturall men are in∣deede b 1.34 beautifull sinnes, and their righteousnes but a carnall righteousnes; then the conscience also of a carnall man, though it excuse him for well doing, is but a carnall conscience.

Notes

• * 1.1

  § 〈◊〉〈◊〉 Of chri∣•…•… libe••ty.
• * 1.2

  Tripadium est circulus 〈◊〉〈◊〉 〈◊〉〈◊〉 Di••b••l••••.
• * 1.3

  pag 103. and 104.
• * 1.4

  § 2. Of cer∣tentie of saluation.
• * 1.5

  Bernard. 〈◊〉〈◊〉. 10••.
• * 1.6

  ••••••ke it well.
• * 1.7

  August. tr••ct. 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.8

  August. de 〈◊〉〈◊〉 •…•…∣ni ser 〈◊〉〈◊〉. 7.
• * 1.9

  Ambros•••• 1. Cor. 1. cap.
• * 1.10

  〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.11

  Bernard. 〈◊〉〈◊〉. 1. d•• 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• b 1.12

  Thus His∣tome vn∣derstands the chap.
• * 1.13

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.14

  Hierome on this place.
• b 1.15

  August. 〈◊〉〈◊〉. de T••••. 13. 〈◊〉〈◊〉. 1.
• c 1.16

  epist. 111.
• d 1.17

  lib. 8. de T••••. c. 〈◊〉〈◊〉.
• * 1.18

  Reade Ber••••••d. s••••. 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.19

  〈◊〉〈◊〉 ••n C••r••••t••.
• * 1.20

  August de verbis d••i se••••. 23.
• * 1.21

  Chrysost. 〈◊〉〈◊〉. 87. 〈◊〉〈◊〉 John.
• * 1.22

  August. de 〈◊〉〈◊〉. & Grat. c. 13.
• * 1.23

  marke it 〈◊〉〈◊〉.
• b 1.24

  〈1 line〉〈1 line〉.
• * 1.25

  〈1 line〉〈1 line〉
• * 1.26

  ••xod 〈◊〉〈◊〉. ••9.
• * 1.27

  〈◊〉〈◊〉 4. Of euil conscience.
• * 1.28

  Luk. 5. 8.
• * 1.29

  Dead con∣science.
• * 1.30

  Conscience benumed.
• * 1.31

  Seared con∣science.
• * 1.32

  Stirring conscience.
• * 1.33

  〈◊〉〈◊〉 〈◊〉〈◊〉 sed in 〈◊〉〈◊〉 〈◊〉〈◊〉 mala.
• b 1.34

  S•…•… 〈◊〉〈◊〉.