A Golden Chain, Chapter 3
CHAP. 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 word, excuseth and comforteth. For the excellency, goodnesse, and dignitie of conscience, standes not in accusing, but in excusing. And by doing any sinne whatsoeuer to giuegive an occasion to the conscience to accuse and condemne, is to wound it and to offend it. Thus Paul saith that the Corinthians wounded the consciences of their weake breathren, when they vsed their libertie as an occasion of offence to them, 1. Cor. 8,9, 12. Againe, hee calleth a good conscience, a conscience without offence, that is, which hath no stop or impedimēt to hinder it from excusing. Act. 24. 19.
Good conscience, is either good by creation or regeneration.
Good by creation was the conscience of Adam, which in the estate of innocency did onelyonly excuse and could not accuse him for any thing: though it may be, an aptnes to accuse was not wanting, if afterward an occasion should be offered. And hence we hauehave further direction to consider what a good cō science is, namely such an one as by the order set downe in the creation, excuseth onelyonly without accusing. Yea to accuse is a aIn respect of that excellent …l …e in which man was created.defect in true consciēce, following after the first creation. For naturally there is an agreement and harmonie betweene the parts and the whole: but if the conscience should naturally accuse there should be a dissent and disagreement and diuision between the conscience and the man himselfe.
Regenerate conscience is that which beeing corrupt by nature, is renewed and purged by faith in the blood of Christ. For to the regenerating of the cō science, there is required a conuersion or change; because by nature all mens consciences since the fall are euill, and none are good but by grace. The instrument seruing to make this change is faith, Act. 15.19. Faith purifieth the heart. The meritorious cause is the blood of Christ. Heb. 9.14. Howe much more shall the blood of Christ, &c. purge your conscience from dead workes to serue the liuing God.
The propertie of regenerate conscience is twofold: Christian libertie, and Certentie of saluation. Because both these hauehave their place, not in the outward man, but in the spirit and conscience.
Christian libertie, is a spirituall and holy freedome purchased by Christ.
§1. Of Christian libertie.I say, it is spirituall, first to put a difference betweene it and ciuill 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 Libertines, who thinke that by the death of Christ they hauehave libertie to liue as they list.
Lastly, I say it is purchased by Christ, to shewe the authoritie thereof. Gal. 5. 1. Stand fast in the libertie wherewith Christ hath made you free. And to confute the Papists, whose doctrine in effect is thus much, that this libertie is procured 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 law. For he that is a member of Christ, is not bound in conscience to bring the perfect righteousnes of the lawe 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 thē that are in Christ. Gal. 3. 13. Christ hath redeemed vsus from the curse of the lawe, when he was made a curse for vsus.
By this first part of Christian libertie, it appeares that there cannot be any iustification of a sinner by works of grace before God. For he that wil be iustified but by one worke, is debter to the whole lawe, 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 of his own.
The second part, is freedome from the rigour of the lawe, which exacteth perfect obedience and condemneth all imperfection, Rom. 6. 14. Sinne hath no more dominiō ouer you: for ye are not vnderunder the law, but vnderunder grace. 1. Ioh. 5.3. This is the louelove 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 obey for obediēce it selfe, Malach. 3.17. And I will spare them as a man spareth his owne sonne that serueth him.
The third part is, that the consciēce is freed from the bond of the ceremoniall law, Gal. 3.25. But after that faith is come wee are no more vnderunder a schoolemaster. Eph. 2. 15. And hath broken the stoppe of the partition wall, in abrogating through his flesh, the lawe of commandements which standeth in ordinances. Coloss. 2.14. And hath put out the hand writing of ordinances which was against vsus. v. 26. Let no man therefore condemne you in meat and drinke, or in respect of any holy day, or of the newe moone, &c.
Hence it followeth, that all Christians may freely without scruple of conscience, vse all things indifferent, so be it the manner of vsing them be good.
And first, when I say th…t all may vse them, I vnderstand a two-folde vse; naturall, or spirituall.
The naturall vse, is either to releeue our necessities, or for honest delite. Thus the Psalmist saith, that God giues not onelyonly bread to strengthen the heart of man, but also wine to make glad the heart, and oyle to make the face to shine, Psal. 104.15. and God hath: put into his creatures infinit varieties of colours, sauours, tasts, and formes, to this ende that men might take delight in them. Hence it followes, that Recreation is lawefull, and a part of Christian libertie, if it be wel vsed. By recreation, I vnderstand exercises & sports, seruing to refresh either the bodie or the minde: and that they may be well vsed, two rules especially must be remembred. The first, that lawfull recreation stands onelyonly in the vse of things indifferent. For if the things be commanded by god, there is no sporting in them; or if they bee forbidden, there is no vsing of thē at all. VponUpon this ground, sundrie kinds of recreation are to be neglected. As I. the dauncing commonly vsed in these daies, in which men and women, yong men and maides, all mixed togither, daunce to the sound of the instrument or voice in time and measure, with many wanton gestures, and that in solemne meetings after great feasts. This exercise cannot be numbred among things indifferent: for experience sheweth, that it hath beene vsually either a fruite or a follower of great wickednes, as idolatrie, fornication, drunkennes…e; hereupon, one wel compared it to a aTripudiū est circulus cuius centrū Diabolus.circle, whose center was the deuil. Again, if we must giuegive an acount of eueryevery idle worde, then also of eueryevery idle gesture and pace: and what account can bee giuen of these paces backward & forward, of caprings, iumps, gambols, turnings, with many other frisks of lightnes and vanitie, more beseeming goates and apes, of whome they are commonly vsed, then men. Whereas Salomon esteemed laughter as madnesse, hee would (no doubt) hauehave condemned our common lasciuious dauncing much more for madnesse, laughter beeing but the least part of it. II. Dicing, which is precisely the casting of a lotte, not to be vsed at our pleasures, but in matters of weight and importance. And of this kinde are all gaines, the ground whereof are not the sleight of mans witte, but lotte alone. III. Plaies and enterludes, that stand in the representation of the vices and misdemeanour of the world. For if it be not lawfull to name vices, vnlesse 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 sparing, moderate, and lawfull vse of things indifferent, according to the rules aPag. 571.following.
The spirituall vse is, when we take occasion by the creatures to meditate and speake of heauenly things: as, vponupon the sight of the vine and the branches thereof, to consider the mysticall coniunction betweene Christ & his church: by the sight of the rainebow to thinke of the promise of God of not drowning the world by waters: and by any thing that befalls, to take occasion to consider in it the wisdome, goodnes, iustice, merciemercy, prouidence of God, &c.
I adde further, that things indifferent; as bondage, outward libertie, riches, pouertie, single estate, mariage, meate, drinke, apparell, buildings, may be vsed freely, because they are neither commāded by God nor forbidden: & in themselues considered, they may be vsed or not vsed without breach of conscience.
The right manner of vsing them, is to sanctifie them by the word & praier, 1. Tim. 4.3,4. and not onelyonly some of them, but the vse of them all. Meat, drink, 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 dedicate their houses at the first entrance, Deut. 20.5. By this dedication we may well vnderstand not onelyonly the letting of the house, or the prouiding of a tenant, but also the sanctifying of it by inuocation of Gods name, that by his blessing the place with the roomes thereof might serue for their benefit and comfort. And on this manner 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 annoyance and molestation of euill spirits, and other iudgements of God.
Things indifferent are sanctified by Gods word, because it shewes what things we may vse, and what things we may not: & if we may vse them, in what manner it is to be done. And to this purpose the Scripture afford foure rules.
The first, that all things must be done to Gods glorie, 1. Cor. 10.31. Whether ye eat or drink, or whatsoeuer ye doe, doe all to the glorie of God. And that this may be performed, things indifferent must be vsed as signes & tables, in which we may shew forth the graces & vertues that God hath wrought in the heart. For example: we must so make our apparel both for matter and fashion, and so weare it, that it may in some sort set forth to the beholder our modestie, 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 meate, drinke, apparell, buildings, are vsed as banners displaied to set forth to the world, mans riot, excesse, and pride of heart.
The second. We must suffer our selues lawfully to be limited and restrained in the ouermuch or ouercōmon vse of things indifferēt. I say the ouercommō vse, because it is not Gods will vtterly and absolutely to barre vsus of the vse of such things. Now the restrainers of our vse, are two; the first is the law of charitie. For as charitie giues place to pietie; so Christian libertie in the vse of outward things, giues place to charitie. And the law of charitie is, that we should not vse things indifferent to the hurt or offence of our brother. 1. Cor. 8.13.
Quest. Whether may a man vse his libertie before such as are weake, and not yet perswaded of their libertie. Ans. Some are weake of simple ignorance, or because they hauehave bin deceiued by the abuse of long custome: and yet are willing to be reformed. And before such we must abstaine, least by example we draw them to sinne by giuing occasion to them of doing that whereof they doubt. Againe some are weake vponupon affected ignorance or of malice, and in the presence of such we neede not abstaine. VponUpon this ground Paul who circumcised Timothie would not circumcise 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 necessarie, and that for conscience sake. Act. 15.28.
The third. We must vse things indifferent so farre forth as they shal further vsus in godlines. For we ought to doe all things not onelyonly to the edification of others, but also of our own selues. And therfore it is a flat abuse of Christiā libertie, for men so to pamper their bodies with meate and drinke, that thereby they disable themselues to heare Gods word, to pray, to giuegive good counsell, to doe the ordinarie works of their callings.
The fourth. Things indifferent must be vsed within compasse of our callings, that is, according to our abilitie, degree, state, and condition of life. And it is a common abuse of this libertie in our daies, that the meane man will be in meate, drinke, apparell, building, as the gentleman; the gentleman as the knight; the knight as the lord or Earle.
Now then things indifferent are sanctified to vsus by the word, when our consciences are resolued out of the word that we may vse them, so it be in t…e manner before named, and according to the rules here set downe.
They are sanctified by praier, when we craue at Gods hands the right vse of them, and hauing obtained the same, giuegive him thanks therefore. Coloss. 3. 17. Whatsoeuer ye doe in word or deede, doe all in the name of our Lord Iesus, giuing thankes to God the father by him.
Thus much of Christian libertie, by which we are admonished of sundrie duties: I. to labour to become good members of Christ, of what estate or cō dition so euer we be. The libertie of the citie of Rome, made not onelyonly Romanes borne but euen the men of other countries 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 libertie of conscience purchased by the blood of Christ, mooue vsus to seeke for the kingdome of heauen, and that we might become good members thereof. II. Againe by this we are taught to studie, learne, and louelove the Scriptures, in which our liberties are recorded. We make account of our charters whereby we hold our earthly liberties, yea we gladly read them and acquaint our selues with them: what a shame then will it be for vsus, to make no more account of the word of God that is the law of spirituall libertie. Iam. 2. 16. III. Lastly we are aduertised most heartily to obey and serue God according to his word, for that is the end of our libertie: the seruant doth all his busines more chearefully, in the hope and expectation he hath of libertie. Againe our libertie most of all appeares in our seruice and obedience; because the seruice of God is perfect freedome: as on the contrarie in the disobedience of Gods commandements, stands our spirituall bondage.
§2. Of certentie of saluation.The second propertie of conscience is an vnfallible certentie of the pardon of sinne and life euerlasting. That this point may be cleared, I will handle the question betweene vsus and Papists touching the certentie of saluation. And that I may proceede in order we must distinguish the kinds of certentie. First of all, Certentie is either Vnfallible or Coniecturall. Vnfallible, wherein a man is neuer disappointed. Coniecturall, which is not so euident, because it is grounded onelyonly vponupon likelihoods. The second all Papists graunt, but the first they denie in the matter of saluation. Againe certentie is either of faith, or experimentall, which Papists call morall. Certentie of faith is, whereby any thing is certenly beleeued: and it is either generall or speciall. Generall certentie, is to beleeue assuredly that the word of God is truth it selfe, and this both we and Papists allow. Speciall certentie is by faith to applie the promise of saluation to our selues, and to beleeue without doubt, that remission of sinnes by Christ and life euerlasting belongs vntounto vsus. This kinde of certentie we hold and maintaine, and Papists with one consent denie it; acknowledging no assurance but by hope. Morall certentie is that which proceedes from sanctification and good workes, as signes and tokens of true faith. This we both allow, yet with some difference. For they esteeme all certentie that comes by works to be vncerten and often to deceiue: but we doe otherwise, if the works be done in vprightnes of heart.
The question then is, whether a man in this life may ordinarily without reuelation, be vnfallibly certen of his owne saluation, first of all and principally by faith, and then secondly by such workes as are vnseparable companions of faith. We hold this for a cleare and euident principle of the word of God, and contrariwise the Papists denie it wholly. I will therefore prooue the truth by some few arguments, and then answer the common obiections.
Arg. 1. That which the spirit of God doth first of all testifie in the heart and conscience of any man, and then afterward fully confirme; is to be beleeued of the same man as vnfallibly certen: but the spirit of God first of all doth testifie to some men, namely true beleeuers, that they are the sonnes of God: and afterward confirmes the same vntounto them. Therefore men are vnfallibly to beleeue their owne adoption. Now that the Spirit of God doth giuegive this testimonie to the conscience of man, the Scripture is more then plaine, Rom. 8. 15. Ye hauehave receiued the spirit of adoption whereby we crie, Abba, Father. The same Spirit beareth witnesse with our spirit, that we are the sonnes of God. Answer is made, that this testimonie of the Spirit is giuen onelyonly by an experiment or feeling of an inward delight or peace, which breedes in vsus not an infallible but a coniecturall certentie. And I answer againe that this exposition is flat against the text. For the Spirit of adoption is saide here not to make vsus to thinke or speake, but to crie Abba, Father: and crying to God as to a father argues courage, confidence, and boldnes. Againe the same Spirit of adoption is opposed to the spirit of bondage causing feare: and therefore it must needs be a Spirit giuing assurance of libertie, and by that meanes driuing away distrustfull feares. And the ende, no doubt, why the holy Ghost comes into the heart as a witnes of adoption is, that the truth in this case hidden & therefore doubtful, might be cleared and made manifest. If God himselfe hauehave appointed that a doubtfull truth among men, shall be confirmed and put out of doubt by the mouth of two or three witnesses, it is absurd to thinke that the testimonie of God himselfe knowing all things and taking vponupon him to be a witnesse, should be coniecturall. Saint Bernard had learned better diuinitie, when he said,Bernard. epist. 107. Who is iust, but he that beeing loued of God, returnes louelove to him againe? which is not done but by the Spirit of God amarke it well.reuealing by faith vntounto man the eternall purpose of God concerning his saluation in time to come: which reuelation vndoubtedly is nothing else but an infusion of spirituall grace: by which, whilest the deedes of the flesh are mortified, the man is prepared to the kingdome of God, receiuing withall that whereby he may presume that he is loued, and louelove againe.
Furthermore that the Spirit of God doth not onelyonly perswade men of their adoption, but also confirme the same vntounto them, it is most manifest. Eph. 4. 30. Grieue not the Spirit whereby ye are sealed vp to the day of redemption. and 1. v. 13. After ye beleeued, ye were sealed with the Spirit of promise which is the earnest of our inheritance. 2. Cor. 1.21. It is God that hath sealed vsus and giuen vsus the earnest of his Spirit in our hearts. Here the words of sealing and earnest, are to be considered. For things that passe too and fro among men, though they be in question, yet when the seale is put too, they are made out of doubt: and therefore when God by his spirit is saide to seale the promise in the heart of eueryevery particular beleeuer, it signifieth that he giues vntounto them euident assurance that the promise of life belongs vntounto them. And the giuing of earnest is an vnfallible token vntounto him that receiueth it, that the bargaine is ratified, and that he shall receiue the things agreed vponupon. And it were a great dishonour vntounto God, to thinke that the earnest of his owne Spirit giuen vntounto vsus, should be an euidence of eternall life, not vnfallible but coniecturall.
Arg. 2. The faith of the Elect or sauing faith, is a certen perswasion and a particular perswasion of remission of sinne and life euerlasting. Touching the first of these twaine, namely that faith is a certen perswasion, yea that certentie is of the nature of faith; it appeares by expresse testimonie of Scripture. Mat. 14.31. O thou of little faith, why hast thou doubted? and … 1. v. 21. If ye hauehave faith and doubt not. Iam. 1.6. Let him aske in faith, and wauer not: for he that wauereth is like a waue of the sea, …ust of the wind, and carried away. Rom. 4.20. Neither did be doubt of the promise of God through vnbeleefe, but was strengthened in faith. I will not stand longer on this point which is not denied of any.
Touching the second part of my reason, that faith is a particular perswasion applying things beleeued: I prooue it thus. The property of faith is to receiue the promise, Gal. 3.14. and the thing promised which is Christ with his spirit, Joh. 1.12. Now Christ is receiued by a particular application, as will appeare if we doe but marke the ende and vse of the ministerie 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 mankind, but to the seuerall and particular members of the Church. In the Lords Supper, as in eueryevery sacrament, there is a relation or analogie betweene the outward signes and the things signified. The action of the minister giuing the bread and wine to the hands of particular communicants, representeth Gods action in giuing Christ with his benefits to the same particular communicants. Againe the action of receiuing the bread and wine particularly, representeth an other spirituall action of the beleeuing heart which applieth Christ vntounto 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 antiquitie. Augustine saith,Aug. tract. 50. on Ioh. The bodie of Christ is ascended into heauen: some may answer and say, How shall I hold him beeing absent? how shall I reach vp mine hand to heauen that I may lay hold of him sitting there? Send vp thy faith, and thou hast laid hold of him. And what is more common then an other saying of his: What meanest thou to prepare thy bellie and teeth, Beleeue and thou hast eaten. Againe Eph. 3.12. Paul saith, By Christ we hauehave boldnes and entrance with confidence by faith in him. In which words are set downe two notable effects and fruits of faith: boldnes and confidence. Boldnes is, when a poore sinner dare come into the presence of God, not beeing terrified with the threatnings of the law, nor with the consideration of his owne vnworthines, nor with the manifold assaults of the deuill: and it is more then certentie of Gods fauour. Now whereas Papists answer that this libertie or boldnes in comming vntounto God, proceedes of a generall faith, they are farre wide. It is not possible that a generall perswasion of the goodnes and truth of God, and of his merciemercy in Christ, should breed confidence and boldnes in the heart of a guiltie sinner, and no example can be brought thereof. This generall faith concerning the articles of our beleefe, was no doubt in Caine, Saul, Achitophel, Iudas, yea in the deuill himselfe: and yet they despaired and some of them made away themselues: and the deuill for all his faith, trembleth before God. Wherefore that faith which is the roote of these excellent vertues of boldnes and confidence, must needes be a speciall faith, that is, a large and plentifull perswasion of the pardon of a mans owne sinnes and of life euerlasting. Againe Heb. 11. 1. faith is called hypostasis, that is, a substance or subsistance of things hoped for: where faith, in the matter of our saluation and other like things, is made to goe beyond hope: for hope waites for things to come till they hauehave a beeing in the person hoping, but faith in present giues a subsisting or beeing vntounto them. This can not be that generall faith (of Papists tearmed Catholicke) for it comes short of hope, but it must needes be a speciall faith that makes vsus vndoubtedly beleeue our owne election, adoption, iustification and saluation by Christ. And to this purpose hauehave some of the fathers said excellent well. Augustine saith,Aug. de verbis dom. ser. 7. Ambr. on 1. Cor. 1. Hesich. on Levit. I demand of thee, O sinner, doest thou beleeue Christ or no? thou saiest, I beleeue. What beleeuest thou? that he can freely forgiue thee all thy sinnes. Thou hast that which thou hast beleeued. Ambrose saith, This is a thing ordained of God, that he which beleeueth in Christ should be saued without any worke, by faith alone freely receiuing remission of sinnes. And with Ambrose I ioyne the testimonie of Hesichius vponupon Leuiticus, who saith, God pitying mankind, when he saw it disabled for the fulfilling of the works of the law, willed that man should be saued by grace without the workes of the law. And grace proceeding of merciemercy is apprehended by faith alone without workes. Whereas in the two last testimonies, faith is opposed generally to all works, and is withall said to apprehend and receiue, yea alone to apprehend and receiue grace and remission of sinnes, they can not be vnderstood of a generall but of a special applying faith. Bernard hath these words,Bernard. ser. 1. de Annunc. Mariae. If thou beleeuest that thy sinnes can not be blotted out but by him against whome thou hast sinned, thou dost well: but goe yet further, and beleeue that he pardoneth thy sinnes. This is the testimonie which the holy Ghost giueth in our hearts, saying, Thy sinnes are forgiuen thee. For so the Apostle thinketh that a man is iustified freely by faith. Papists beeing much choked with this place, make answer that S. Bernard doth not say that we must beleeue the pardon of our sinns absolutely without respect of works, but that he requires the condition of our conuersation and repentance, as signes whereby this perswasion is wrought. I answer againe that he auoucheth plainely, the generall faith whereby the points of religion are beleeued, to be but a beginning or rudiment of faith, and therefore not sufficient vnlesse we goe further and applie the grace of God to our selues by faith simply without respect of any condition performed on mans part. Indeed I graunt that the truth of conuersion and other workes are by him mentioned afterward, but that was for this ende to shew how any man may hauehave a sensible and euident experience by workes, as fruits of the pardon of his owne sinnes and life euerlasting, which he beleeueth.
Arg. 3. S. Iohn penned his first epi…tle that he might shew vntounto the church of God a way how they might ordinarily and fully be assured of the louelove of God and of eternall life: and therefore he affoardeth vsus many pregnant testimonies for this purpose. 1. Ioh. 2.3. And by this we know that we hauehave knowne him, if we keepe his commandements. And v. 5. He which keepeth his word, in him is the word of God truly accomplished: by this we know that we are in him. chap. 3. 10. By this are manifest the children of God and the children of the deuill. and v. 19. By this we know that we are of the truth, and before him we shall make our hearts confident. chap. 4. 13. By this we know that we dwell in him & he in vsus, because he hath giuen vsus of his Spirit. chap. 5.2. By this we know that we louelove the sonnes of God, when we louelove God and keepe his commandements. v. 13. I hauehave written these things vntounto you which beleeue in the name of the Sonne of God, that ye may know that you hauehave life eternall. To these testimonies, first of all answer is made, that none of them doe necessarily implie a certentie of diuine faith; because we are said to know the things which we learne by coniectures. Behold a sillie and poore shift. Saint Iohn saith, chap. 1.4. These things we write vntounto you that your ioy may be full. Now it is but an vncerten ioy that riseth by coniecturall knowledge. Againe this knowledge brings forth confidence and boldnes euen before God, c. 3. v. 19,21. and therefore it can not but include an infalible certentie: and to put it out of question that the knowledge here mentioned is the knowledge of diuine faith, or as vnfallible as it is or can be, it is added, chap. 4.16. And we hauehave knowne and beleeued the louelove which God hath toward vsus. Secondly it is answered, that all these speaches are generall and not concerning particular men: but it is false: for when Saint Iohn saith [we know] he speakes of himselfe and includes the rest of the Church in the same condition with himselfe. Now he himselfe was fully assured of his owne saluation. For Christ a little before his departure out of the world, did comfort all his disciples partly by renewing the promise of life euerlasting and of the presence of his Spirit vntounto them; and partly by praying vntounto the father for their finall preseruation: so as they could not be fully resolued of their happie estate both in this life and in the life to come.
Arg. 4. Abrahams faith was a full perswasion whereby he applied the promise vntounto himselfe, Rom. 4.21. And this faith of his is an example propounded vntounto vsus according to which we are to beleeue: and therefore h… is called the father of the faithfull, v. 16. and Paul hauing set downe the nature and effects of his faith, saith, It was written not only for him but also for vsus which beleeue. v. 22. It is obiected that Abrahams faith was not of saluation but it concerned his ishue in his old age; as Paul saith, Rom. 4. 18. Abraham aboue hope beleeued that he should be the father of many nations: according to that which was spoken, So shall thy seede be. Ans. We must distinguish the obiect of faith, which is either principall or lesse principall. Principall, is alwaies Christ with his benefits: lesse principall, are other lesse and particular benefits obtained by Christ. As of Abrahams faith the obiect lesse principall was a carnall seede or ishue: and the principall obiect most of all respected as the foundation of all other blessings, was the blessed seede Christ Iesus. Gal. 3.16. To Abraham and his seede were the promises made. He saith not, And to the seedes, as of many… but, and to thy seede, as of one, which is Christ. And v…. 29. If ye be Christs, then Abrahams seede. Thus it is plaine that ishue was neither promised nor desired but with respect to Christ, who could not hauehave descended of Abraham, if he had beene wholly without seede.
Hauing thus alleadged some arguments for the truth, I come now to consider the obiections of the Papists. Obiect. I. Iob beeing a righteous man wanted certentie of grace in himselfe, Iob. 9.20. If I would iustifie my selfe, mine owne mouth shall condemne me: if I would be perfect, he shall iudge me wicked: though I were perfect, yet my soule shall not know it. Again v. 25. I am afraid of all my works, knowing that thou wilt not iudge me innocent. Ans. Bildad in the former chapter extolled the iustice of God: and Iob in this chapter giues assent thereto, saying v. 2. I know verely it is so: and he likewise spends the whole chapter in magnifying the iustice of God: and hauing propounded this ende of his speach, he doth not speake of himselfe and his owne estateaThus Hierome vnderstands the chapter. simply, as it is considered in it selfe: but as he esteemed himselfe beeing compared with God, specially then, when he entreth into a straight examination of his creature. And so must the speech be vnderstood. If I were perfect, my soule should not know it, that is, I will not acknowledge or stand vponupon any righteousnes of mine owne, when God shall enter into iudgement with me. And thus much the very Elect angels beeing in possession of heauen, and therfore hauing more then assurance thereof, can not but say, when they are compared with God. Againe, the wordes according to the originall, are commonly of all and so may well be translated thus, Am I perfect: I know not my soule, I abhorre my life; that is, if I thinke my selfe perfect, I hauehave no respect of mine owne soule: or thus, I am perfect in respect of you, and I knowe not my soule, and I abhorre my life, namely in respect of mine owne vprightnes. And the other place is thus to be translated, … feare all my sorrowes, and not all my workes: for this is flat against the Hebrew text, and Popish translatours themselues followe it not.
Obiect. 2. Eccles. 9. Man knowes not whether hee bee worthie of louelove or hatred. For all things are kept vncerten till the time to come. Ans. First I say, the translation is not right; the words are thus in the Hebrew and in the Seventie. No man knoweth louelove or hatred, all things are before them. As for these wordes (all thinges are kept vncerten till the time to come) are thrust into the text by head & shoulders; and Hierome hath them not. Secondly I answere, that the holy Ghost doth not deny simplie the knowledge of gods louelove or hatred, as though there could be no certaine assurance of it in this life. If wee vnderstand the wordes thus, then the argument of the holy Ghost must be framed on this manner. If louelove or hatred were to bee knowne, then it must be knowne by the outward blessings of God: but it cannot be knowne by the outward blessings of God, for all things come alike to all: therefore louelove and hatred cannot be known. The proposition is false. For louelove may bee knowne other waies then by outward benefits: and therefore the reason is not meete to be ascribed to the spirit of trueth. Wherefore the true and proper sense of the wordes, is, that louelove or hatred can not be iudged or discerned by outward blessings of God. Saint Bernard speakes of this text on this manner,Bern. serm. de octau. passae. that no man knowes louelove or hatred, namely by him: yet that God giues most certaine testimonies thereof to men vponupon earth. And serm. 5. de Dedi…. his words are these: Who knowes if he be worthie louelove or hatred? who knowes the mind of the Lord? Here both faith and truth must needes helpe vsus, that, that which is hidden in the heart of the father, may be reuealed vntounto vsus by the spirit: and his spirit giuing testimony perswades our spirit, that we are the sonnes of God: and this perswasion is caused by his calling, and iustifying vsus freely by faith. Hierome on this place.And S. Hierome (though commonly abused to the contrarie) saith no more but that men cannot knowe louelove or hatred by the present afflictions which they suffer, because they know not whether they suffer them for triall or punishment.
Obiect. 3.1. Cor. 4. I iudge not my selfe, I know nothing by my selfe. Here Paul as not being priuie to his owne estate, re…useth to giuegive any iudgement of his righteousnes. Ans. It is manifest by the wordes of this epistle, that certaine in Corinth, boldly more then wisely, censured the Apostles ministerie, and withall disgraced it in respect of the ministerie of other teachers. Therefore 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 onelyonly of his ministerie and the excellency thereof. And this is the iudgement of Theodoret, Aquinas, & Lira vponupon this text. And when he saith, I iudge not my selfe, his meaning is, I take not vponupon 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 al to God. Here then Paul refuseth onelyonly to giuegive iudgement of the excellencie of his owne ministerie, and in other causes he refuseth not to iudge himselfe, as when he said, I hauehave fought a good fight, I hauehave kept the saith, hence sorth is laid vp for me the crowne of righteousnesse which the Lord the righteous iudge shal giuegive me, 2. Tim. 4.8. And Chrysostome on this place saith, that Paul refused to iudge himselfe not simply, but onelyonly for this ende, that he might restraine others, and teach them modestie. And where Paul saith, I knowe nothing by my selfe, the speech is not generall, but must bee vnderstood of the negligences and offences in the compasse of his ministerie. For hee was priuie to himselfe that in simplicitie and godly purenes, hee had his conuersation in the worlde, 2. Cor. 1.12. and he knew this by himselfe, that nothing should seuer him frō the louelove of God in Christ. Rom. 8.38.
Obiect. 4. That we may be iustified there is somewhat required in vsus, namely faith and repentnnce: and where these are wanting, a man cannot be iustified. Now no man can be certen by the certaintie 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 certaine by certaintie of faith, that his sinnes are pardoned. Ans. It is not necessarie that any man should bee certaine by faith of his faith & repentance; because faith is only of such things as are present, whereas faith and repentance are truely pre…ent in all that truely beleeue and repent, it shall be sufficient if a man may any way be vnfallibly certaine that he hath them. And though some men falsly perswade themselues that they beleeue, yet he that hath true faith indeede knowes that he hath true faith; euen as certainly as he that vnderstands, that hee vnderstands. Paul saith to the Corinthians, Prooue your selues whether yee bee in the faith or no, 2.13.5. hereby giuing them to vnderstand that all which beleeue, hauehave the spirit of discerning to know certainely that they doe beleeue. Againe, he saith of himselfe, 2. Tim. 1.12. I knowe whome I hauehave beleeued. And S. Iohn saith, 1. epist. 3. 24. By this we knowe that he dwels in vsus by the spirit which he hath giuen vsus; making no question of it, but that he which hath the spirit knowes that hee hath the same. And testimonies of men are not wanting in this case. August. aAug. lib. de Trin. 13. c. 1.EueryEvery one seeth faith to be in his owne heart, if hee beleeue, if not, he seeth it to be wanting. Againe,bEpist. 112. A beleeuer seeth his owne faith, by which hee answereth that hee beleeueth without doubt. and,cLib. 8. de Trin. c. 8. Hee which loueth his brother, more knoweth the louelove whereby he loueth, then his brother whome hee loueth. Againe whereas it is said that hauing faith, yet we know not whether it be sufficient or no: I answer that faith beeing without hypocrisie, is sufficient to saluation though it be vnperfect. 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 alwaies. Phil. 2. Worke your saluation with feare and trembling. Ans. There is threefold feare, one of nature, the second of grace, the third of distrust. Feare of nature is that wherby the nature of man is troubled with any thing that is hurtfull vntounto it, and therefore auoideth it. Feare of grace, is that excellent gift which is called the beginning of wisdome, and it is a certaine awe or reuerence vntounto God, in whose presence we doe whatsoeuer wee doe. Feare of distrust is, when men tremble at the iudgements of God for their sinnes, because they hauehave no hope of merciemercy. Of these three, the first was good by creation, & therefore it was in our Sauiour Christ, but since the fall it is defectiue. The third is a vice called slauish feare. And the second is that which is commanded in these and the like places of Scripture; the intent whereof is to make vsus circumspect and feareful, least we should offend God by any sinne, our owne weaknesse considered, and the imminent iudgements of God. And this kind of feare, as all the first, may stand with certaintie of faith. Rom. 11. Thou standest by faith, be not high minded but feare. Psa. 2. Serue the Lord in feare, and reioice in trembling.
Obiect. 6. Where there is no word, there is no faith. For faith and the worde 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 a fewe persons, as Marie Magdalen, and the palsie man, &c. Therefore there is no particular faith. Ans. Though there be no word set down in Scripture touching the saluation of this or that particular man, yet there is set downe that which is equiuolent to a particular worde, and as much in effect. For the promise of remission of sinnes and life euerlasting, is giuen with a commandement that eueryevery man aRead Bernard. serm. de Annunc.apply the promise to himselfe, as I hauehave before prooued: and this is altogither as much as if eueryevery mans particular name had beene put in the promise. I adde further that the promises of the gospel must bee considered two waies, first as they are generally set downe in Scripture without application to any person: secondly as they are taught and published in the ministery of the word, the end whereof is to apply them to the persons of men, partly by preaching and partly by administring the Sacraments of Baptisme and the Lords supper, which are seales of righteousnes of faith. Nowe 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 annexed mens names vntounto it. It is further aunswered that the promise of remission of sinne, is preached not simply but vponupon condition of mens faith and repentance, which indeede cannot be certainely knowne. I answere againe, (as I hauehave alreadie prooued) that he which truly beleeueth and repenteth, knoweth that he doth certainly beleeue and repent.
Obiect. 7. To beleeue the pardon of a man owne sinnes, is none of the articles of faith, propounded in any Creed either of the Apostles, or the Nicene fathers, or Athanasius, or any other creed. Answ. This faith is contained vnderunder these wordes: I beleeue remission of sinnes: and I prooue it thus. These wordes are an article of Christian faith, and therefore they must in sense containe more then the deuil doth or can beleeue; now the deuill beleueth thus much, that God giues remission of sinnes to his Church. Christian men therefore must go one step further, and beleeue particularly the remission of their own sinnes. Otherwise if the Papists will hauehave the Catholike faith to beleeue no more in this point, then the damned spirits beleeue, let them take it to themselues. But they reply 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. Ans. 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 therfore if hee sinne, it is against his purpose, and without any full consent of will: and it is not hee that doeth, it but the sinne that dwelleth in him. But if it so fall out, that the childe of God be ouertaken with any actuall sinne, then his case standeth thus: Hee hath by his fall wounded his conscience, weakened 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 wonted signes of his fauour into signes of anger and displeasure: and 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 flatly to teach falshood for trueth: but our doctrine is, that such persons must first of al humble themselues, and say with the prodigall child, that they hauehave sinned against God, and are not worthie to be called his children any more: and again renue their decaied faith and repentance… that they may beleeue (as before) their perfect reconciliation with God.
Obiect. 8. In respect of God, who is trueth it selfe, we are to beleeue the promise in particular: yet if we respect our owne vnworthinesse and indisposition, we are to feare and in some part to doubt. For the promise of remission of sinnes is not absolute, but depends vponupon the condition of our workes. Therefore our certentie is onelyonly coniecturall. Ans. 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 despaire before the iudgement seat of God. For they which are of the works of the law, are vnderunder the curse, Gal. 3.10. and Paul saith of his own works of grace, In this I am not iustified, 1. Cor. 4.4. And Dauid being out of al doubt of his owne deserued dānation in regard of his own vnworthines, saith freely, Enter not into iudgement with thy seruant, O Lord, for no flesh shall bee iustified in thy sight. Againe the consideration of any vnworthines in our selues doth not hinder a resolution concerning Gods merciemercy in Christ. For true faith makes an entrance vntounto God with boldnes, (I say with boldnes) euen for those persons that are vnworthie in themselues, Eph. 4. 12. And Abraham (whose faith is to be followed of vsus) did not vponupon the consideration of his old decaied bodie, rest himselfe with bare hope vponupon a likelihood of the accomplishment of gods promise, but he beleeued vnderunder hope euen against hope. Rom. 4.18. Lastly I answer that the ground of the former obiection is erronious, namely that the promise of saluation depends on the condition of our works: 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 must not here be considered as a worke, but as an instrument apprehending Christ with his benefits: and withall, repentance with the fruits thereof, are on our part required; yet no otherwise, but as they are necessary consequents of faith, and the signes and documents thereof.
Obie…t. 9. No man knowes all his sinnes: no man therefore can certainly knowe that all his sinnes are pardoned, and that he is accepted of God. Ans. The ground of this argument is false: namely that a man cannot be assured 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 shall be this. As the case is in Repentance, so it is also in faith: but there may be true and su…ficient repentance of vnknown sinnes. God indeed requires a particular repentance for particular knowne sinnes; but if they be hidden and vnknowne, he accepts a generall repentance. An example whereof we hauehave in Dauid, Who knowes, saith he, the errours of this life? then purge me from my secret sinnes. If it were not as I hauehave said, neither Dauid nor any man else could be …aued. For when Dauid …epented greatly of his murder and adulterie, yet we finde not that he repented particularly of his polygamie: which in all likelihoode, through the swinge and custome of those times, was not then reputed to be any sinne; specially in the person of a king: and yet because (as we know) he is certenly saued, this very sinne is pardoned. Therefore when God pardons the knowne sinnes of men, whereof they doe in particular repent, he doth withall pardon the rest that are vnknowne. And by this it appeares, that the ignorance of some hidden sinnes, after a man with diligence hath searched himselfe, cannot preiudice an vnfallible assurance of the pardon of them all and of his owne saluation.
Obiect. 10. We pray for the pardon of our owne sinnes, and therefore we are vncerten of pardon: the man which knowes that he hath pardon, neede 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 minde not to seeke the pardon of all our sinnes, whether past or present; but specially of our present and daily offences, whereby we make our selues day by day guiltie, till such time as we humble our selues & repent of them. Secondly by this petition we are taught to aske the increase of our assurance; because though God bestow endlesse merciemercy on vsus, yet we are skant in receiuing of it: our hearts beeing like a narrow necked vessell, which beeing cast euen into the Ocean sea, receiueth in water onelyonly 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 sinnes and his saluation by an infallible certentie. I answer, first that eueryevery one that lookes for saluation by Christ, is bound in conscience as certenly to beleeue his owne saluation and adoption by Christ, as he beleeues the articles of faith. Because to the promise of life there is annexed a commandement to beleeue and applie it. Secondly this faith whereby we are to beleeue 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 diuerse ages in the life of man, so there be diuers degrees and measures of true faith. There is first of all a beginning or rudiment of faith, like the smoking flaxe and bruised reede, which Christ will neither quench nor bruise. Againe there is weake faith, which beleeueth the promise truly, but yet is perplexed with many doubtings. Lastly, there is strong faith, which hath ouercome all doubtings, and is not onelyonly for nature certen (as the former is,) but also a large and plentifull perswasion of Gods merciemercy in Christ. Examples of this we hauehave in Abraham, Dauid, the Martyrs and such like worthie men. Now by the second faith, men doe as certenly beleeue their adoption as the articles, but not so firmely and fully. But by the last, remission of sinnes is not onelyonly as certenly but also as fully beleeued as any article of faith.
Obiect. 12. Ancient fathers the lights of Gods Church, hauehave alwaies condemned this vnfallible and speciall certentie of faith, which the Protestants hold and maintaine. Ans. Though wee builde not the doctrine of our religion vponupon the iudgements of men, yet we refuse not in this and other points to bee tried by the fathers, whose writings well vnderstood, make more for vsus, then for the Popish religion. And their testimonies commonly alleadged to confute the certentie of speciall faith, are much abused. I. Many of them serue to prooue that a man cannot iudge and discerne of eueryevery particular motion and grace of his heart, of the increase of these graces, and the contrarie disease: of speciall vices and wants, many whereof are hidden from the vnderstanding. Theodoret in his comment. 1. Cor. 4. I will not (saith he) free my selfe from sin, but waite the sentence of God: for it often falls out that men sinne of ignorance, and thinke that to be equall and iust which the God of all sees to be otherwise. August. de verbis dei… serm. 23. Peraduenture thou findes nothing in thy conscience: but hee findes something that seeth better. And vponupon Psal. 41. I knowe that the iustice of my God shall abide, but whether mine shall or no, I knowe not: for the saying of the Apostle terrifieth me, Hee which thinkes hee standes, let him take heed least he fall. Here he speakes of his inward righteousnes, and that, as it is considered in it selfe without the assistance of God. For he addes afterward, Therefore because there is no stabilitie in me for my selfe, hereupon my soule is troubled for my selfe. Chrysostom. homil. 87. on Iohn. I am grieued, least peraduenture supposing my selfe to louelove, doe not louelove as before: when I seemed constant and couragious vntounto my selfe, I was found but a dastard. These and a thousand like testimonies prooue nothing. For though a man cannot fully discerne his heart, either in respect of eueryevery one of his owne sinnes, or in respect of eueryevery grace; yet this hinders not but that he may hauehave an vnfallible certentie of his saluation, and also a sufficient gift to discerne his owne faith and repentance. II. Other places must be vnderstood of proud presumption, and of a kinde of securitie, in which men dreame of ease and libertie without trouble or temptation. August. de corrept. & grat. cap. 13. Who of all the companie of the faithfull, as long as he liues in this mortall condition, can presume, that hee is of the number of the predestinate? And, de bona persever. cap. 22. No man can be secure touching eternall life, …ill this life be ended. Bernard. epist. 107. Hauing now receiued the knowledge of himselfe in part, he may reioyce in hope, but not in securitie as yet. Hieron. Dan. 4. Let no man boldly promise to another the pardon of sinnes. III. Some places auouch that a man cannot be sure of perseuerance to the end without fals and decaies in grace: all which we grant. August. de ciuit. dei. lib. 11. cap. 12. Although the Saints be aMarke it well.certaine of the reward of their perseuerance, yet they are found to bee vncertaine of the perseuerance it selfe: for what man can know that he shall perseuere in the practise and increase of righteousnes vntounto the ende, except he be assured of it by some reuelation. IV. Some places must be vnderstood of experimentall certentie, when the euent is accomplished. Hieron… book 2. against Pelagians. Call no man blessed before his ende, for as long as we liue here we are in the fight, and as long as we are in the fight, we hauehave no certaine victorie. V. Some places speaks of the vncertentie of other mens saluation, which we grant. The author of the booke de vocat. Gent. 1. clast. saith, We can pronounce of no man before his ende that he shall be in the glorie of the elect. August. lib. de perseuer. cap. 13. Men are not with any certaine asseueration to auouch that others belong to this calling. VI. Some speake of that certaintie which comes by reuelation without the word. Greg. lib. 6. epist. 22. to Gregoria. Whereas you adde in your epistles that you will be earnest with me till I write, that it hath beene made known vntounto me that your sinnes are forgiuen: you hauehave required a hard and vnprofitable thing. Hard, because I am vnworthie to whome a releuation should be made. Vnprofitable, because you must not be made sure touching your sinnes, vnlesse it bee in the last day of your life, for then you should not be able to bewaile the same sinnes. VII. Some places denie vntounto man that certentie which is proper to God, which is, to discerne in himselfe all things to come plainely, as they shall come to passe without helpe of testimonie and outward signes. Bernard. …erm. 1. de Septuages. Who can say, I am of the Elect? I am of the predestinate to life: certenly we hauehave none as yet, but the affiance of our hope comforteth vsus. Conferre these words with those that follow. For this cause certaine signes and manifest tokens of saluation are giuen, that it may bee a thing out of doubt that hee is in the number of the elect in whome these signes are.
Thus I hauehave in some part made manifest, that an vnfallible certentie of pardon of sinne and life euerlasting is the propertie of eueryevery renued conscience. Now therefore I will proceede further to consider howe this certentie is caused and imprinted in the conscience. The principall agent and beginner thereof, is the holy Ghost, inlightning the mind and conscience with spiritual and diuine light: and the instrument in this action, is the ministerie of the Gospel whereby the word of life is applied in the name of God to the person of eueryevery hearer. And this certaintie is by little and little conceiued in a forme of reasoning or practicall syllogisme framed in the mind by the holy Ghost, on this manner:
EueryEvery one that beleeues is the child of God:
But I doe beleeue:
Therefore I am the child of God.
The proposition is made by the minister of the word in the publike congregation: and it is nothing else but the promise of eternall life applied to the particular hearers. The second part or the assumption is the voice of conscience regenerate or the voice of Gods spirit in the same. Nowe Papists write and auouch that the assumption is false: but the reasons which they vse to prooue the same, are of small moment. First they alleadge, that many are deceiued in their perswasions, thinking they hauehave that which they hauehave not: I answer againe that many doe falsly presume of Gods merciemercy, and imagine they hauehave that faith which they hauehave not: and in all such the assumption is false: yet in all them that are chosen to saluation and truely called, it is vnfallibly true. For such as hauehave receiued the gift of true faith, hauehave also another gift of discerning whereby they see and knowe their own faith. It is further obiected that Ieremie saith, 17.9. The heart is deceitfull and wicked aboue all things, who cā know it? But the intent of this place is only to shew, that no man can search his heart to the very bottome, to see all and eueryevery want, infirmitie and wicked inclination that is therein. For originall sin wherewith the heart of man is tainted, is a pronnes or dispositiō to all the sinnes that are or may be. And though men can not discerne all their sinnes, yet many of them are certenly known… why may not then many of the graces of God be certenly knowne, especially those which be of the principall, as faith, sanctification, repentance. Againe it is alleadged, that Peter beleeued that hee was able to lay downe his life for Christs sake, and yet indeede was not as the euent declared: for when the time came, he denied Christ. Ans. Peter at that time was but weake in faith, and hee was much carried away with a confidence of his owne strength, which made him speake those wordes of presumption: and though he failed in this one particular action, yet failed he not in the principall, that is, in the perswasion of the pardon of his owne sinnes and of life euerlasting. In a word, it is certaine that many perswade themselues of Gods merciemercy, and yet are deceiued: neuerthelesse all such as doe truely beleeue are not deceiued. The holy Ghost making them to see that in them…elues which by nature they cannot discerne, as Paul signified, when hee said, I speake the trueth, I lie not, my conscience bearing me witnes by the holy Ghost, Rom. 9.1.
Againe the same testimonie is giuen otherwise thus:
EueryEvery child of God hath the pardon of his sinnes, saith Gods word:
But I am Gods child: and therefore hauehave the pardon of my sinnes, saith the renued 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 means, as also by praier and the Sacraments. But it may be demanded, howe a bodily element, as bread, wine, water, should be able to confirme a perswasion of our adoption that is in the conscience. Answ. The element in the sacrament is an outward seale or instrument to confirme faith, not as a medicine restores and confirmes health, whether we thinke on it or not, whether we sleepe or wake, and that by his owne inherent vertue: but by reasoning in a syllogisme made by the good conscience: that aReason.medium thereof beeing the outward signe in the Sacrament. By meanes of which syllogisme the holy Ghost mooues and stirres the minde, yea cherisheth and increaseth faith on this manner:
He which vseth the elements aright shall receiue the promises:
But I doe, or I hauehave vsed the elements aright:
Therefore I shall receiue the promises.
Whereas presumption and the illusion of Satan vse as wel to tel a man, that he is the child of God, as the true testimonie of regenerate conscience, the way to put difference between them is this. I. Presumption is natural and from the very wombe, but this testimonie of conscience is supernaturall. II. Presumption is in them that make no account of the ordinarie meanes of saluation. This testimonie comes by the reuerent and carefull hearing of Gods worde. III. Presumption is in them that vse not to call on the name of God: but this testimonie of conscience is ioyned with the spirit of adoption which is the spirit of praier. IV. Presumption is ioyned with loosenes of life, this testimonie brings with it alwaies an happy change and alteration. For he which hath a good cō science hath also care to keepe good conscience in all things. V. Presumption is peremptorie without doubting: whereas the testimonie of conscience is mingled with manifold doubtings, Mark. 9.24. Luk. 17. 5. yea otherwhiles ouercharged with them, Psal. 77.7,8. VI. Presumption will giuegive a man the slip in the time of sickenes, and in the houre of death; and the testimonie of good conscience stickes by him to the ende, and euen makes him say, Lord remember nowe …owe I hauehave walked before thee in trueth, and hauehave done that which is acceptable in thy sight. Isa. 38.2.
The duties of conscience regenerate are two:§3. Of the duties of regenerate conscience. in speciall manner to giuegive testimonie, and to excuse.
The speciall thing of which conscience giues testimonie is, that we are the children of God predestinate to life euerlasting. And that appeares by these reasons. I. Rom. 8.16. The spirit of God witnesseth togither with our spirit that we are the sonnes of God. Now the spirit of man here mentioned is the minde or conscience renewed and sanctified. To this purpose saith Iohn, He that beleeueth hath a witnesse in himselfe, 1. Ioh. 5.10. II. That which Gods spirit doth testifie to the conscience, the conscience can againe testifie to vsus: but Gods spirit doth testifie to the conscience of a man regenerate that he is the childe of God, 1. Cor. 2.12. Therefore the conscience also doeth the same. III. He that is iustified hath peace of conscience, Rom. 5.1. Nowe there can bee no peace in conscience till conscience tel the man which is iustified that he is indeed iustified. IV. That which the conscience may know certenly, it may testifie: but conscience may know certenly without reuelation, the mans election, and adoption, as I hauehave before prooued: therefore it is able to giuegive testimonie of these.
Againe, the regenerate conscience giueth testimonie of a certaine kinde of righteousnesse, beeing an vnseparable companion thereof: and for this cause, it is called of some the righteousnesse of a good conscience. Now this righteousnes is nothing els, but an vnfained, earnest, and constant purpose with endeauour answerable thereto not to sinne in any thing, but in all things whatsoeuer to please God and doe his will. Hebr. 13.18. Pray for vsus: for wee are assured that we hauehave good conscience in all things desiring to liue honestly. 2. Cor. 1.12. Our reioycing is this the testimonie of our conscience, that in simplicitie and godly purenesse, and not in fleshly wisdome wee hauehave had our conuersation in the worlde. 1. Cor. 4.4. I knowe nothing by my selfe. Esa. 38.2. Lord remember now howe I hauehave walked before thee with an vpright heart, and hauehave done that which is acceptable in thy sight.
I adde this clause, in all things, because that obedience which is the signe or fruit of good conscience, of which also it giues testimonie is generall, shewing it selfe in all and eueryevery commandement of God. Philosophers hauehave said that Iustice is vniuersall, because he which hath it hath all vertues. But it is more truely said of this Christian righteousnes or new obedience, that it is vniuersall, and that he which can performe true obedience in one commandement can doe the same in all. Act. 23.1. Men and brethren I hauehave in all good conscience serued God till this day. Psal. 119.6. Then shall I not bee confounded when I shall hauehave respect to all thy commandements. Act. 24.16. In the meane season I endea…our my selfe, or, take paines to hauehave a conscience without offence towards God and towards men.
This shewes that there is a great number of men professing the Gospell that want good conscience. For though they shew themselues very forward and willing to obey God in many things, yet in some one thing or other, they vse to follow the swinge of their owne wills. Many are diligent to frequent the place of Gods worship, to heare the word preached with liking, to receiue the Sacraments at times appointed, and to approoue of any good thing: all this is very commendable; yet these men often, when they depart home from the congregation, say in effect on this manner; Religion stay thou here at the Church doore till the next Sabbath. For if we looke into their priuate conuersations, the gouernment of their families, or their dealings in their particular callings, we shall with griefe see much disorder, and little conscience. It is a common practise with sicke men when they make their wills on their death beds, in the very first place to commend their bodies to the graue, and their soules to God that gaue them in hope of a better resurrection: and all this is well done; but afterward they bequeath their goods gotten by fraud, oppression, and forged cauillation to their owne friends and children, without making any recompence or satisfaction. But, alas, this should not be so: for obedience that goes with good conscience must be performed to all Gods commandements without exception: and if it be done but to some alone, it is but counterfait obedience: and he that is guiltie in one is guiltie in all.
As regenerate conscience giues testimonie of our new obedience; so it doth also by certaine sweete motions stirre men forward to performe the same. Psal. 16.7. My reynes (that is, the minde and conscience inlightened by the spirit of God) teach me in the night season. Esai. 30.22. And thine eares shall heare a word behind thee, saying, This is the way, walke ye in it, when thou turnest to the right hand, and when thou turnest to the left. Now this word is not onelyonly the voice of Pastours and teachers in the open ministerie, but also the voice of renewed conscience inwardly by many secret cogitations snibbing them that are about to sinne. A Christian man is not onelyonly a priest and a prophet, but also a spirituall king, euen in this life: and the Lord in merciemercy hath vouchsafed him this honour, that his conscience renewed within him shall be his solliciter to put him in minde of all his affaires and duties which he is to performe to God: yea it is the controller to see all things kept in order in the heart, which is the temple and habitation of the holy Ghost.
The second office of conscience regenerate is to excuse, that is, to cleare and defend a man euen before God against all his enemies both bodily & ghostly. Psal. 7.8. Iudge thou me, O Lord, according to my righteousnes, and according to mine innocencie in me. Againe 26.1,2. Iudge me, O Lord, for I hauehave walked in mine innocencie, &c. Prooue me, O Lord, and trie me: examine my reynes and my heart. That the conscience can doe this, it specially appeares in the conflict and combat made by it against the deuill, on this manner.
The deuill beginnes and disputes thus. Thou, O wretched man, art a most grieuous sinner: therefore thou art but a damned wretch. The conscience answereth and saith, I know that Christ hath made a satisfaction for my sinnes, and freed me from dānation. The deuill replieth againe thus; Though Christ hath freed thee from death by his death; yet thou art quite barred from heauen, because thou neuer didst fulfil the law. The conscience answereth, I know that Christ is my righteousnes and hath fulfilled the law for me. Thirdly the deuill replies and saith, Christs benefits 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 honour, that can repulse this temptation, but onelyonly the poore conscience directed and sanctified by the Spirit of God which boldly and constantly answereth, I know that I beleeue.
And though it be the office of the conscience after it is renued principally to excuse, yet doth it also in part accuse. When Dauid had numbred the people his heart smote him, 2. Sam. 24.10. Iob saith in his aff…iction that God did write bitter things against him, and made him possesse the sinnes of his youth. Iob 13. 26. The reason hereof is, because the whole man and the very conscience is onelyonly in part regenerate, and therefore in some part remaines still corrupt.
Neither must it seeme straunge that one and the same conscience should both accuse and excuse, because it doth it not in one and the same respect. It excuseth, in that it assureth a man that his person stands 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 perfectly regenerate the conscience and cause it onelyonly to excuse, the answer is this. God doth it for the preuenting of great mis…hiefes. When the Israelites came into the land of Canaan, the Cananites were not at the first wholly displaced… Why?Ex. 23.29. Moses rendreth the reason; least wild beasts come and inhabit some parts of the land that were dispeopled, and more annoy them then the Cananites. In like manner God renues the conscience, but so as it shall still accuse when occasion serueth; for the preuenting of many dangerous sinnes which like wild beasts would make hauocke of the soule.
Thus much of good conscience: now follows euill conscience:§4. Of euill conscience. and that is so called partly because it is defiled and corrupted by originall sinne, & partly because it is euill, that is, troublesome and painefull in our sense and feeling; as all sorrowes, calamities, and miseries are, which for this very cause also are called euills. And though conscience be thus tearmed euill, yet hath it some respects of generall goodnes, in as much as it is an instrument of the execution of diuine iustice; because it serues to accuse them before God, which are iustly to be accused.
It hath spread it selfe ouer mankind as generally as originall sinne: & therefore it is to be found in all men that come of Adam by ordinarie generation. The propertie of it is, with all the power it hath, to accuse and condemne; and thereby to make a man afraid of the presence of God, and to cause him to flie from God as from an enemie. This the Lord signified when he said to Adam, Adam where art thou? When Peter saw some little glimbring of the power and maiestie of God in the great draught of fish, he fell on his knees and saide to Christ,Luk. 5.8. Lord, goe from me for I am a sinnefullman.
Euill conscience is either dead or stirring. Dead conscience is that,Dead conscience. which though it can doe nothing but accuse, yet commonly it lies quiet, accusing little or nothing at all.
The causes why conscience lieth dead in all men, either more or lesse, are many. I. Defect of reason or vnderstanding in crased braines. II. Violence and strength of affections, which as a cloud doe ouercast the minde, and as a gulfe of water swallow vp the iudgement and reason: and thereby hinder the conscience from accusing: for when reason can not doe his part, then conscience doth nothing For example: some one in his rage behaues himselfe like a madde man, and willingly commits any mischiefe without controlment of conscience: but when choller is downe, he beginnes to be ashamed and troubled in himselfe, not alwaies by grace, but euen by the force of his naturall conscience, which when affection is calmed beginnes to stirre, as appeareth in the example of Cain. III. Ignorance of Gods will and errours in iudgement cause the conscience to be quiet, when it ought to accuse. This we find by experience in the deaths of obstinate heretikes, which suffer for their damnable opinions without checke of conscience.
Dead conscience hath two degrees. The first is the slumbring or the benummed conscience; the second is the seared conscience.
Conscience be…ummed.The benummed conscience is that which doth not accuse a man for any sinne vnlesse it be grieuous or capitall; and not alwaies for that but onelyonly in the time of some grieuous sicknes or calamitie. Iosephs brethren were not much troubled in conscience for their villanie in selling their brother, till afterward when they were afflicted with famine and distressed in Egypt. Gen. 42. 2. This is the conscience that commonly raignes in the hearts of drousie Protestants, of all carnall and lukewarme gospellers, and of such as are commonly tearmed ciuill honest men, whose apparant integritie will not free them from guiltie consciences.
Such a conscience is to be taken heede of vsus, as beeing most da…gerous. It is like a wild beast, which so long as he lies asleepe, seemes very tame and gentle, and hurts no man: but when he is roused, 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 lie still and quiet euen through the course of a mans life: and hereupon a man would thinke (as most doe) that it were a good conscience indeede: but when sicknes or death approcheth, it beeing awaked by the hand of God, beginnes to stand vp on his legges, and shewes his fierce eyes, and offers to rend out euen the very throat of the soule. And heathen Poets knowing this right well, hauehave compared euill conscience to Furies pursuing men with firebrands.
…eared consci…ce.The seared conscience is that which doth not accuse for any sinne; no not for great sinnes. It is compared by Paul, 1. Tim. 4.2. to the part of a mans bodie which is not onelyonly bereft of sense, life, and 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 all men, but in such persons as are become obstinate heretikes and notorious malefactours. And it is not in them by nature, but by an increase of the corruption of nature; and that by certaine steppes and degrees. For naturally eueryevery man hath in him blindnes of minde, and obstinacie or frowardnes of heart; yet so, as with the blindnes and ignorance of minde, are ioyned some remnants of the light of nature, shewing vsus what is good and euill. Now the heart of man beeing exceedingly 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 minde, which iudgeth euill good, and good euill: after this followes the seared conscience, in which there is no feeling or remorse: and after this comes an exceeding greedines to all manner of sinne. Eph. 4.18. Rom. 1.28.
Here it may be demanded, how mens consciences shall accuse them in the day of iudgement, if they be thus benummed and seared in this life. Ans. It is said, Rev. 20.12. that at the last iudgement all shall be brought before Christ, and that the bookes then shall be opened: 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 doth either little or nothing accuse,) yet after this life, it shall be as a booke laide open: because God shall inlighten it, and so stirre it vp by his mightie power, that it shall be able to reueale and discouer all the sinnes that a man euer committed.
Stirring conscience, Stirring conscience.is that which doth sensibly either accuse or excuse. And it hath foure differences.
The first which accuseth a man for doing euill. This must needes be an euill conscience. Because to accuse is not a propertie that belongs to it by creation, but a defect that followeth after the fall. And if the conscience which truly accuseth a man for his sinnes, were a good conscience, then the worst man that is, might hauehave a good conscience; which can not 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 occasion or preparation to grace; as a needle, that drawes the threed into the cloath, is some meanes whereby the cloath is sewed togither.
The second, is that which accuseth for doing well. And it is to be found in them that are giuen to idolatrie and superstition. As in the Church of Rome: in which, because mens consciences are i…snared and intangled with humane traditions, many are troubled for doing that which is good in it selfe, or at the least a thing indifferent. As for exāple: let a priest omit to say masse & to say his canonical houres, his consciēce will accuse him therfore: though the omitting of the canonicall houres and of the idolatrous masse, be indeed 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.…. Yea, the time shal come that whosoeuer killeth you… will thinke that he doth God good seruice. Such is the conscience of Popish traytours in these daies, that are neuer touched 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, & in some particular actions of carnall men. When Abimelech had taken Sarai from Abraham, God said vntounto him in a dreame, I know that thou diddest this with an vpright minde, Gen. 20.6. This may be tearmed aMoraliter bona sed in non renatis mala.good conscience, but is indeede otherwise. For though it doe truly excuse in one particular action, yet because the man in whom it is, may be vnregenerate and as yet out of Christ, and because it doth accuse in many other matters: therefore it is no good conscience. If all the vertues of naturall men, are indeede but certaine bSplendida peccata.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.