A Golden Chain

CHAP. I. What Conscience is.

COnscience is a part of the understanding in all reasonable creatures, determining of their particular actions either with them or against them.

I say conscience is a part of the understanding, and I show it thus: God in framing of the soul placed in it two principal faculties, Understanding and Will. Vnderstāding is that faculty in the soul, whereby we use reason: & it is the more principal part, serving to rule & order the whole man; & therefore it is placed in the soul to be as the wagginer in the waggin. The Will is another faculty, whereby we do will or nill anything • that is, choose or refuse it. With the will is joined sundry affections, as joy, sorrow, love, hatred, &c. whereby we embrace or eschew that which is good or evil. Now, conscience is not placed in the affections nor will, but in the understanding; because the actions thereof stand in the use of reason. Understanding again hath two parts. The first is that which stands in the view and contemplation of truth and falsehood, and goes no further. The second is that which stands in the view and consideration of every particular action, to search whether it be good or bad. The first is called the Theoricall, the second the practical understanding. And under this latter is conscience to be comprehended: because his property is to judge of the goodness or badness of things or actions done.

Again I say that conscience is a part of the mind or understanding, to show that conscience is not a bare knowledge or judgment of the understanding (as men commonly write) but a natural power, faculty, or created quality from whence knowledge and judgment proceed as effects. This the Scriptures confirm, in that they ascribe sundry works and actions to conscience, as accusing, excusing, comforting, terrifying: which actions could not thence proceed, if conscience were no more but an action or act of the mind. Indeed I grant, it may be taken for a kind of actual knowledge, in the mind of man: but to speak properly, this knowledge must proceed of a power in the soul, the property whereof is to take the principles and conclusions of the mind and apply them, and by applying either to accuse or excuse. This is the ground of all, and this I take to be conscience. If it be objected that conscience cannot be a natural power, because it may be lost: I answer if conscience be lost, it is only in respect of the use thereof, as reason is lost in the drunken man and not otherwise.

I add, that the proper subjects of conscience are reasonable creatures, that is, men and Angels. Hereby conscience is excluded, first of all from brute beasts; for though they have life and sense, and in many things some shadows of reason, yet because they want true reason, they want conscience also. Secondly from God the creator, who being righteousness it self, needeth not conscience to order and govern his actions. And whereas Peter saith, 1. Pet. 2. 19. that men must endure grief wrongfully for conscience of god, his meaning is not to show that God hath conscience, but that men are to suffer many wrongs because their conscience do bind them, in so doing to obey God's will, which conscience directly respecteth.

And I say that conscience is in all reasonable creatures, that none might imagine that some men by nature have conscience in them, some none at all. For as many men as there are, so many consciences there be: and every particular man hath his own particular conscience.

The proper end of conscience is, to determine of things done. And by this conscience is distinguished from all other gifts of the mind, as intelligence, opinion, science, faith, prudence. Intelligence simply conceives a thing to be or not to be: opinion judgeth a thing to be probable or contingent: science, judgeth to be certain and sure: faith is a persuasion, whereby we believe things that are not: prudence discerneth what is meet to be done, what to be left undone; but conscience goes further yet then all these: for it determines or gives sentence of things done, by saying unto us, this was done, this was not done, this may be done, this may not be done: this was well done, this was ill done.

The things that conscience determines of, are a man's own actions: his own actions, I say. To be certain what another man hath said or done, it is commonly called knowledge: but for a man to be certain what he himself hath done or said, that is conscience. Again conscience meddles not with generals, only it deals in particular actions: and that not in some few but in all.

The manner of consciences determination, is to set down his judgment either with the creature or against it: I add this clause, because conscience is of a divine nature, and is a thing placed of God in the midst between him and man, as an arbitratour to give sentence and to pronounce either with mā or against man unto God. For otherwhiles, it consents and speaks with God against the man in whom it is placed: otherwhiles again it consents with him and speaks for him before the Lord. And hence comes one reason of the name of conscience. Scire, to know, is of one man alone by himself: and conscire is, when two at the least know someone secret thing; either of them knowing it together with the other. Therefore the name 〈 in non-Latin alphabet 〉 , or conscientia Conscience, is that thing that combines two together, and makes thē partners in the knowledge of one and the same secret. Now man and man, or man and Angel cannot be combined; because they cannot know the secret of any man unless it be revealed to them: it remains therefore that this combinatiō is only between man and God. God knows perfectly all the doings of man, though they be never so hid and concealed: and man by a gift given him of God, knows together with God, the same things of himself: and this gift is named Conscience.

CHAP. II. Of the duties of Conscience.

THe proper actions or duties of conscience are twofold, to give testimony or to give judgment. Rom. 2.15.

Conscience gives testimony by determining that a thing was done or it was not done, Rom. 2.15. Their conscience also bearing witness. 2. Cor. 1.12. Our rejoicing is the testimony of our conscience, that in, &c.

Here we must consider three things: I. of what things conscience bears witness: II. in what manner: III. how long.

For the first, conscience bears witness of our thoughts, of our affections, of our outward actions.

That it bears witness of our secret thoughts, it appears by the solemn protestation which at some time men use; In my conscience I never thought it: whereby they signify that they think something, or they think it not, and that their consciences can tell what they think. Neither must this seem strange. For there be two actions of the understanding, the one is simple, which barely conceiveth or thinketh this or that: the other is a reflecting or doubling of the former, whereby a man conceives or thinks with himself what he thinks. And this action properly pertains to the conscience. The mind thinks a thought, now conscience goes beyond the mind, and knows what the mind thinks; so as if a man would go about to hide his sinful thoughts frō God, his conscience as it were another person within him, shall discover all. By means of this second action conscience may bear witness even of thoughts, and from hence also it seems to borrow his name, because conscience is a science or knowledge joined with another knowledge: for by it I conceive and know what I know.

Again, conscience bears witness what the wills an affections of men be in every matter, Rom. 9.1. I say the truth in Christ, I lie not, my conscience bearing me witness by the holy Ghost, that I have great heaviness and continual sorrow in my heart: for I could wish myself to be separate from Christ for my brethren.

Lastly, it witnesseth what be men's actions. Eccl. 7.24. Oftentimes also thine heart knoweth, (that is, conscience witnesseth) that thou likewise hast cursed others.

The manner that conscience useth in giving testimony, stands in two things. First, it observes and takes notice of all things that we do: secondly, it doeth inwardly and secretly within the heart, tell us of them all. In this respect it may fitly be compared to a Notarie, or a Register that hath always the pen in his hand, to note and record whatsoever is said or done: who also because he keeps the rolles and records of the court, can tell what hath been said or done many hundred years past.

Touching the third point. Howelong conscience bears witness, it doeth it continually; not for a minut, or a day, or a month, or a year, but forever: when a man dies, conscience dieth not; when the body is rotting in the grave, conscience liveth and is safe and sound; and when we shall rise again, conscience shall come with us to the bar of God's judgment, either to accuse or excuse us before God, Rom. 2.15,16. Their conscience bearing witness at the day when God shall judge the secrets of men by Jesus Christ.

By this first duty of conscience, we are to learn three things. The first, that there is a god: and we may be led to the sight of this even by common reason. For conscience bears witness; Of what? Of thy particular doings. But against whom or with whom doth it give testimony? thou mayest feel in thy heart that it doth it either with thee or against thee. And to whom is it a witness? to men or angels? that cannot be, for they cannot hear the voice of conscience, they cannot receive consciences testimony, nay they cannot see what is in the heart of man. It remains therefore that there is a spiritual substance, most wise, most holy, most mighty, that sees all things to whom conscience bears record; and that is God himself. Let Atheists bark against this as long as they will: they have that in them that will convince them of the truth of the godhead, will they nill they, either in life or death.

Secondly we learn, that God doth watch over all men by a special providence. The master of a prison is known by this to have care over his prisoners, if he send keepers with them to watch them and to bring them home again in time convenient: and so God's care to man is manifest in this, that whē he created man and placed him in the world, he gave him conscience to be his keeper to follow him always at his heels, and to dog him (as we say) & to pry into his actions, and to bear witness of them all.

Thirdly, hence we may observe God's goodness and love to man. If he do anything amiss, he sets his conscience first of all to tell him of it secretly: if then he amend, God forgives it: if not, then afterward conscience must openly accuse him for it at the bar of God's judgment before all the Saints and angels in heaven.

The second work of conscience is to give judgment of things done.

To give judgment is to determine, that a thing is well done or ill done. Herein conscience is like to a Judge that holdeth an assise, and takes notice of indictments, and causeth the most notorious malefactor that is, to hold up his hand at the bar of his judgment. Nay it is (as it were) a little God sitting in the middle of men's hearts, arraigning them in this life as they shall be arraigned for their offenses at the tribunal seat of the everliving God in the day of judgment. Wherefore the temporary judgment that is given by the conscience is nothing else but a beginning or a fore-runner of the last judgment.

Hence we are admonished to take special heed that nothing past lie heavy upon us, and that we charge not our conscience in time to come with any matter. For if our conscience accuse us, God will much more condemn us, saith S. John. 1. John. 3. 18. because he seeth all our actions more clearly, and judgeth them more severely then conscience can. It shall be good therefore for all men to labor that they may say with Paul, 2. Cor. 4. I know nothing by myself, that they may stand before God without blame forever.

Here we must consider two things: first, the cause that makes conscience give judgment: secondly, the manner howe.

The cause is the Binder of the conscience. The binder is that thing whatsoever, which hath power and authority over conscience to order it.

To bind, is to urge, cause, and contstrain it in every action either to accuse for sin, or to excuse for well doing: or to say, this may be done, or it may not be done.

That we may know what this phrase meaneth ( to be bound in conscience ) we must in mind consider conscience a part by it self from the binding power power of God's commandment. For then it hath liberty and is not bound either to accuse or excuse, but is apt to do either of them indifferently: but whē the binding power is set once over the conscience, then in every action it must needs either accuse or excuse: even as a man in a city or town having his liberty, may go up and down or not go, where and when he will: but if his body be attached by the magistrate and imprisoned, then his former liberty is restrained, he is bound and can go up and down but within the prison, or some other allowed place.

The binder of conscience, is either proper or improper. Proper is that thing, which hath absolute and sovereign power in it self to bind the conscience. And that is the word of God, written in the book of the old and New Testament. Reason I. He which is the Lord of conscience, by his word and laws binds conscience: but God is the only Lord of conscience; because he once created it, and he alone governs it: and none but he knows it: therefore his word and laws only bind conscience properly. II. He which hath power to save or destroy the soul for the keeping or breaking of his laws, hath absolute power to bind the soul and conscience by the same laws: but the first is true of God alone, I am. 3. 12. There is one Lawgiuer which is able to save and destroy. Esa. 33.22. The Lord is our judge, the Lord is our lawgiver, the Lord is our King, and he will save us. Therefore the word of God alone by an absolute and sovereign power binds conscience. Because this point is clear of it self, further proof is needless.

Hence we are taught sundry points of instruction. I. Such as are ignorant among us must labor to get knowledge of God's word, because it binds conscience. Neither will the plea of ignorance serve for excuse: because, whether we know God's laws or know them not, they still bind us, And we are bound not only to do them, but when we know them not, we are further bound not to be ignorant of them, but to seek to know them. If we had no more sins, our ignorance were sufficient to condemn us. II. God's word is to be obeyed, though we should offend all men, yea loose all men's favor, and suffer the greatest domage that may be, even the loss of our lives. And the reason is at hand; because God's word hath this prerogative to bridle, bind, and restrain the conscience. III. Whatsoever we enterprise or take in hand, we must first search whether God give us liberty in conscience, and warrant to do it. For if we do otherwise, conscience is bound presently to charge us of sin before God. Lastly, we do here see how dangerous the case is of all Time-seruers that will live as they list, and be of no certain religion till differences and dissensions therein be ended, and they have the determination of a general Council: for whether these things compass or no, certain it is that they are bound in conscience to receive and believe the ancient, Prophetical, and Apostolical doctrine touching the true worship of God and the way to life everlasting, which is the true religion. The same is to be said of all drowsy Protestants, and luke-warm gospellers, that use religion not with that care and conscience they ought, but only then and so far forth as it serves for their turns, commonly neglecting or despising the assemblies where the word is preached: and seldom frequenting the Lord's table unless it be at Easter. Like silly wretches they neither see nor feel the constraining power, that God's word hath in their consciences.

God's word is either Law, or Gospel. The Law is a part of God's word of things to be done, or to be left undone. And it is threefold: Moral, Judicial, Ceremonial.

Moral law concerns duties of love, partly to God and partly towards our neighbor: it is contained in the Decalogue or ten commandments: and it is the very law of nature written in all men's hearts (for substance though not for the manner of propounding) in the creation of man: and therefore it binds the consciences of all men at all times, even of blind and ignorant persons that neither know the most of it nor care to know it. Yet here must be remembered three exceptions or cautions. I. When two commandments of the moral law are opposite in respect of us; so as we cannot do them both at the same time: then the lesser commandment gives place to the greater, and doth not bind or contstrain for that instant. Example. I. God commands one thing, and the magistrate commands the flat contrary; in this case which of these two commandments is to be obeyed, Honor God, or, Honor the Magistrate? the answer is, that the latter must give place to the former, and the former alone in this case must be obeyed. Act. 4.19. Whether it be right in the sight of God to obey you rather then God, judge ye. II. The fourth commandment prescribes rest on the Sabbath day: now it falls out that at the same time a whole town is set on fire, and the sixth commandment requires our help in saving our neighbors life and goods. Now of these two commandments which must be obeyed? for both cannot. The answer is, that the fourth commandment at this time is to give place, and the sixth commandment alone binds the conscience: so as then (if need should require) a man might labor all the day without offense to God. Math. 9.13. I will have mercy and not sacrifice. And the rule must not be omitted, That charity towards our neighbor is subordinate to the Love of God, and therefore must give place to it. For this cause the commandment concerning charity must give place to the commandment concerning love to God: and when the case so falls out, that we must either offend our neighbor or God, we must rather offend our neighbor then God.

II. Caution. When God gives some particular commandment to his people, therein dispensing with some other commandment of the moral law: for that time it binds not. For even the moral commandments must be conceived with this condition, Except God command otherwise. Example. I. The sixth commandment is, Thou shalt not kill: but God gives a particular commandment to Abraham. Abraham offer thy son Isaac in sacrifice to me. And this latter commandment at that instant did bind Abraham: and he is therefore commended for his obedience to it. II. And when God commanded the children of Israel to compass Ierico seven days and therefore on the Sabbath, the fourth commandment prescribing the sanctifying of rest on the Sabbath, for that instant and in that action did not bind conscience.

III. Caution. One and the same commandment in some things binds the conscience more straitly, and in doing some other things less, Gal. 6.10. Do good to all men, but specially to them which are of the household of faith. Hence it ariseth, that though all sins be mortal and deserve eternal death, yet all are not equal, but some more grievous then others.

Judicial laws of Moses are all such as prescribe order for the executiō of justice and judgment in the common wealth. They were specially given by God, and directed to the Jews: who for this very cause were bound in conscience to keep them all: and if the common wealth of the Jews were now standing in the old estate, no doubt they should continue still to bind as before.

But touching other nations and specially Christian common wealths in these days, the case is otherwise. Some are of opinion, that the whole judicial law is wholly abolished: and some again run to the other extreme, holding that judicial laws bind Christians as straightly as Jews: but no doubt they are both wide: and the safest course is to keep the mean between both. Therefore the judicial laws of Moses according to the substance and scope thereof must be distinguished; in which respect they are of two sorts. Some of them are laws of particular equity, some of common equity. Laws of particular equity, are such as prescribe justice according to the particular estate and condition of the Jews common wealth and to the circumstances thereof: time, place, persons, things, actions. Of this kind was the law, that the brother should raise up seed to his brother, and many such like: and none of them bind us, because they were framed and tempered to a particular people.

Iudicialls of common equity are such as are made according to the law or instinct of nature common to all men: & these, in respect of their substance, bind the consciences not only of the Jews but also of the Gentiles: for they were not given to the Jews as they are Jews, that is, a people received into the Covenant above all other nations, brought from Egypt to the land of Canaan, of whom the Messias according to the flesh was to come: but they were given to them as they were mortal men subject to the order and laws of nature as all other nations are. Again judicial laws, so far forth as they have in them the general or common equity of the law of nature are moral; and therefore binding in conscience, as the moral law.

A judicial law may be known to be a law of common equity, if either of these two things be found in it. First, if wise men not only among the Jews, but also in other nations have by natural reason and conscience judged the same to be equal, just, and necessary: and withal, have justified their judgment by enacting laws for their common wealths, the same in substance with sundry of the iudicial laws given to the Jews: and the Roman Emperors among the rest, have done this most excellently, as will appear by conferring their laws with the laws of God. Secondly a Judicial hath common equity, if it serve directly to explain and confirm any of the ten precepts of the Decalogue: or, if it serve directly to maintain and uphold any of the three estates of the family, the common wealth, the Church. And whether this be so or no, it will appear, if we do but consider the matter of the law, and the reasons or considerations upon which the Lord was moved to give the same unto the Jews. Now to make the point in hand more plain, take an example or two. It is a judicial law of God that murderers must be put to death: now the question is, whether this law for substance be the common equity of nature binding consciences of Christians or no? & the answer is, that without further doubting it is so. For first of all, this law hath been by common consent of wise law-givers enacted in many countries and kingdoms beside the Jews. It was the law of the Egyptians and old Grecians, of Draco, of Numa, and of many of the Roman Emperors. Secondly this law serves directly to maintain obedience to the sixth commandment: and the consideration upon which the law was made is so weighty, that without it a commonwealth cannot stand. The murderers blood must be shed (saith the Lord, Num. 35.33.34.) because the whole land is defiled with blood, and remaineth uncle • sed till his blood be shed. Again it was a judicial law among the Jews, that the adulterer and adulteress should die the death; now let the question be whether this law concern other nations as being derived from the common law of nature: and it seems to be so. For first wise men by the light of reason and natural conscience have judged this punishment equal and just. Judah before this judicial law was given by Moses, appointed Tamar his daughter in law to be burnt to death for playing the whore. Nebuchadnezzar burnt Echad and Zedekiah because they committed adultery with their neighbors wives. By Dracoes law among the Grecians this sin was death, and also by the law of the Romans. Again, this law serves directly to maintain necessary obedience to the seventh commandment: and the considerations upon which this law was given are perpetual, and serve to uphold the common wealth. Lev. 20.22. Ye (saith the Lord) shall keep all mine ordinances and my judgments (the law of adultery being one of them.) Now mark the reasons. 1. Least the land spew you out. 2. for the same sins I have abhorred the nations.

The Ceremonial law is that which prescribes rites and orders in the outward worship of God.

It must be considered in three times. The first is time before the coming and death of Christ: the second, the time of publishing the gospel by the Apostles: the third, the time after the publishing of the gospel.

In the first, it did bind the conscience of the Jews, and the obedience of it was the true worship of God. But it did not then bind the consciences of the Gentiles: for it was the partition wall between them and the Jews. And it did continue to bind the Jews till the very death and ascension of Christ. For thē the hand writing of ordinances which was against us was nailed on the cross and cancelled. And when Christ saith that the law and the Prophett endured til John, Luk. 16.16. his meaning is not, that the ceremonial law ended then: but that things foretold by the Prophets, & obscurely prefigured by the ceremonial law, began then more plainly to be preached and made manifest.

The second time was from the ascension of Christ, til about the time of the destruction of the Temple and the City; in which, ceremonies ceased to bind conscience and remained indifferent. Hereupon Paul circumcised Timothy: the Apostles after Christ's ascension, as occasion was offered were present in the Temple, Act. 3.1. And the Council of Jerusalem tendering the weakness of some believers, decreed that the Church for a time should abstain from strangled and blood. And there was good reason of this, because the Church of the Jews was not yet sufficiently convicted that an end was put to the ceremonial law by the death of Christ.

In the third time, which was after the publishing of the gospel, ceremonies of the Jews Church became unlawful, and so shall continue to the worlds ende.

By this it appears, what a monstrous and miserable religion the church of Rome teacheth and maintaineth; which stands wholly in ceremonies, partly heathenish and partly Jewish.

As for the Gospel, I take it for the part of the word of God which promiseth righteousness and life everlasting to all that believe in Christ, and withal commandeth this faith.

That we may the better know, howe the gospel binds conscience, two points must be considered; one touching the persons bound, the other touching the manner of binding.

Persons are of two sorts; some be called, some be uncalled. Persons called are all such to whom God in mercy hath offered the means of salvation, and hath revealed the doctrine of the Gospel in some measure more or less by means either ordinary or extraordinary. All such I think are straightly bound in conscience to believe and obey the gospel. For that word of God whereby men shall be judged in the day of judgment, must first of all bind their consciences in this life, considering absolution and condemnation is according to that which is done in this life: but by the gospel, all men that have been called, shall be judged as Paul saith, Rom. 2.16. God shall judge the secrets of men by Jesus Christ, according to my Gospel. And our Savior Christ saith, He that believeth hath life everlasting, he which believeth not is already condemned. It remains therefore, that the gospel binds the consciences of such men in this life. By this very point we are all put in mind not to content our selves with this, that we have a liking to the gospel, and do believe it to be true (though many protestants in these our days think it sufficient both in life and death, if they hold that they are to be saved by faith alone in Christ without the merit of man's works) but we must go yet further, and enter into a practice of the doctrine of the Gospel as well as of the precepts of the moral law; knowing that the gospel doeth as well bind conscience as the law, and if it be not obeyed will as well condemn.

Men uncalled, are such as never heard of Christ by reason the gospel was never revealed unto them, nor means of revelation offered. That there have been such in former ages, I make manifest thus. The world since the creation may be distinguished into four ages. The first, frō the creation to the flood; the second, from the flood to the giving of the Law: the third, from the giving of the Law to the death of Christ: the fourth, from the death of Christ to the last judgment. Now in the three former ages, there was a distinction of the world into two sorts of men, whereof one was a people of God, the other no-people. In the first age in the families of Seth, Noah, &c. were the sons of God; in all other families the sons of men, Gen. 6.2. In the second age were the sons of the flesh and the sons of the promise, Rom. 9.7. In the third, Jews and Gentiles; the Jews being the Church of God, all nations beside no-church. But in the last age this distinction was taken away when the Apostles had a commission given them that was never given before to any, namely, to go teach not only the Jews, but all nations. Now this distinction arose of this, that the Gospel was not revealed to the world before the coming of Christ, as the Scriptures witness. The prophet Isaiah saith, 52.14. that kings shall shut their mouths at Christ, because that which had not been told them they shall see, and that which they had not heard shall they understand. And 55. 5. that a nation that knew him not shall run unto him. Paul saith to the Ephesians that in former times they were without God, and without Christ, strangers from the covenant, Eph. 2.12. And to the Athenians he saith, that the times before the coming of Christ were times of ignorance, Act. 17.30. And that it may not be thought that this ignorance was affected, Paul saith further that God in times past suffered the Gentiles to walk in their own ways, Act. 14. 16. and that the mystery of the Gospel was kept secret from the beginning of the world, and is now in the last age revealed to the whole world, Rom. 16.25. Some allege that the Jews being the church of God, had traffic with all nations, and by this means spread some little knowledge of the Messias through the whole world: I answer again that the conference and speech of Jewish merchants with foreigners was no sufficient means to publish the promise of salvation by Christ to the whole world: first because the Jews for the most part have always been more ready to receive any new and false religion, then to teach their own: secondly, because the very Jews themselves, though they were well acquainted with the ceremonies of their religion, yet the substance thereof which was Christ figured by external ceremonies, they knew not: and hereupon the Pharisees when they made a Proselyte, they made him ten times more the child of the devil then themselves. Thirdly, because men are seldom or never suffered to profess or make any speech of their religion in foreign countries. Again, if it be alleged that the doctrine is set down in the books of the Old Testament, which men through the whole world might have read, searched, and known if they would; I answer that the keeping of the books of the Old Testament, was committed to the Jews alone, Rom. 3.2. and therefore they were not given to the whole world, as also the Psalmist testifieth, He showeth his word unto Jacob, his statutes and his judgments unto Israel: he hath not dealt so with every nation, neither have they known his judgments.

Now touching such persons as have not so much as heard of Christ, though they are apt and fit to be bound in conscience by the Gospel in as much as they are the creatures of God, yet are they not indeed actually bound till such time as the Gospel be revealed or at the least means of revelation offered. Reasons hereof may be these: I. Whatsoever doctrine or law doth bind conscience, must in some part be known by nature or by grace or by both: the understanding must first of all conceive, or at the least have means of conceiving, before conscience can contstrain: because it bindeth by virtue of known conclusions in the mind. Therefore things that are altogether unknown and vnconceiued of the understanding, do not bind in conscience: now, the Gospel is altogether unknown and vnconceiued of many, as I have already proved, and therefore it binds not them in conscience. II. Paul saith, Rom. 2.12. They which sin without the law [written] shall be condemned without the law: therefore they which sin without the Gospel, shall be condemned without the Gospel: and such as shall be condemned without the Gospel after this life, were not bound by it in this life. Augustine the most judicial Divine of all the ancient fathers upon these words of Christ, but now they have no excuse for their sin, saith on this manner: A doubt may be moved whether they to whom Christ hath not come, neither hath spoken unto them, have an excuse for their sin. For if they have it not, why is it said that these (namely the Jews) have no excuse because he came and spake to them? and if they have it, whether it be that their punishment may be taken away quite, or in part lessened. To these demands to my capacity as the Lord shall enable me I answer, that they to whom Christ came not, neither hath spoken unto them, have an excuse not of every sin but of this sin, that they have not believed in Christ. Again, It remains to inquire whether those, who before Christ came in his Church to the Gentiles, and before they heard his Gospel, have been or are prevented by death, may use this excuse? Doubtless they may, but they shall not therefore escape damnation. For whosoever have sinned without the law, shall perish without the law.

As for the reasons which some of the schoolmen have alleged to the contrary, they are answered all by men of the same order, and I will briefly touch the principal. First it is objected, that the holy Gho • t shall judge the world of sin, because they have not believed in Christ, John. 16.9. I answer, that by the world we must not understand all and every man since the creation, but all nations and kingdoms in the last age of the world, to whom the Gospel was revealed. Thus hath Paul expounded this word, Rom. 11.12. The fall of them is the riches of the world, and the diminishing of them is the riches of the Gentiles. v. 15. The casting of them away is the reconciling of the world. Secondly it is objected, that the law binds all men in conscience, though the greatest part of it be unknown to them. Answ. The law was once given to Adam and imprinted in his heart in his first creation, and in him as being the root of all mankind, it was given to all men: and as when he sinned all men sinned in him, so when he was enlightened all were enlightened in him, and consequently when his conscience was bound by the law, all were bound in him. And though this knowledge be lost by man's default, yet the bond remains still on God's part. Now the case is otherwise with the Gospel, which was never written in man's nature, but was given after the fall, and is above nature. Here a further reply is, made, that the covenant made with Adam, The seed of the woman shall bruise the serpents head, was also made with his seed which is all mankind, and was afterward continued with Abraham to all nations. I answer again, that Adam was a root of mankind only in respect of man's nature with the gifts and sins thereof: he was no root in respect of grace which is above nature, but Christ the second Adam. And therefore when God gave the promise unto him and faith to believe the promise, he did not in him give them both to all mankind: neither, if Adam had afterward fallen from faith in the Messias, should all mankind again have fallen in him. Moreover that the promise of grace was not made to Adams seed universally but indefinitely it appears; because when God did afterward renew the covenant, he restrained it to the family of Noah and Abraham • and in Abraham's family it was restrained to Isaac, In Isaac (saith the Lord) shall thy seed be called: yea in the very tenor of the covenant there is a distinction made of the seed of the woman and the seed of the serpent; which seed of the serpent is a part of mankind, and it is excluded from the covenant. And whereas the Lord promised to Abraham that in his seed all the nations of the earth should be blessed, the promise must not be understood of all men in every age, but of all nations in the last age of the world. And thus Paul hath cleared the text, Gal. 3. 8. The Scripture foreseeing that God would justify the Gentiles through faith (which was done after Christ's ascension) he preached before the Gospel to Abraham, In thee shall nations be blessed. Lastly, it may be objected, that if any man be ignorant of the doctrine of salvation by Christ, it is through his own fault: it is true indeed that all ignorance of the doctrine of salvation comes through man's fault & sin: but sin must be distinguished; it is either personal, or the sin of man's nature. Now in them that never heard of Christ, their ignorance in this point proceeds not of any personal sin in them, but only from the sin of man's nature, that is, the first sin of Adam common to all mankind, which sin is punished when God leaves men wholly to themselves. Now many things there be in men proceeding from this sin, which nevertheless are no sins, as the manifold miseries of this life: and so I take the ignorance of things above man's nature altogether unrevealed, to be no sin but a punishment of original sin.

Thus much of the persons which are bound by the Gospel: now let us see how far forth they are bound by it.

God in the Gospel generally reveals two points unto us: the first, that there is perfect righteousness and life everlasting to be obtained by Christ: the second, that the instrument to obtain righteousness and life eternal is faith in Christ. Moreover when this Gospel is dispensed and preached unto us, God reveals unto us two points more: the first, that he will make us particularly to be partakers of true righteousness and life everlasting by Christ: the seco • d, that he will have us without doubting to believe thus much of our selves. And for this cause every man to whom the Gospel is revealed, is bound to believe his own election, justification, sanctification, and glorification in and by Christ. The reasons and grounds of this point out of the word of God are these: I. 1. John. 3.23. This is his commandment that we believe in the name of his Son Jesus Christ, and love one another as he gave us commandment. Now to believe in Christ, is not confusedly to believe, that he is a Redeemer of mankind, but withal to believe that he is my Savior, and that I am elected, justified, sanctified, and shall be glorified by him. This is granted of all men, yea of the Papists themselves, which otherwise are enemies of this doctrine. For Lumberd saith, To believe in God is by believing to love, and as it were to go into God: by believing to cleave unto him, and as it were to be incorporate into his members. II. Paul, Gal. 2. 16. • irst of all propounds a general sentence, That a man is not justified by the works of the law, but by the faith of Christ. Afterward he adds a special application, Even we (namely Jews) have believed in Jesus Christ, that we might be justified by the faith of Jesus Christ: and in v. 20. he descends more specially to apply the Gospel to himself, I live (saith he) by the faith of the Son of God, who hath loved me and given himself for me. And in this kind of application there is nothing peculiar to Paul, for in this very action of his, he avoucheth himself to be an example unto us, 1. Tim. 1. 16. For this cause (saith he) was I received to mercy, that Jesus Christ should show first on me all long suffering unto the ensample of them which shall in time to come believe in him to eternal life. Again, Philip. 3.8. he saith, I think all things but loss, that I might win Christ, and might be found in him not having mine own righteousness, but that which is through the faith of Christ, that I may know him and the virtue of his resurrection: & afterward he addeth, v. 15. Let us as many as be perfect be thus minded. III. Whatsoever we pray for according to God's will, we are bound to believe that it shall be given unto us, Mark. 11. 24. Whatsoever ye desire when ye pray, believe that ye shall have it, and it shall be done unto you. But we pray for the pardon of our sins, and for life everlasting by Christ; and that according to the will of God. Therefore we are bound in conscience to believe the pardon of our sins and life everlasting. IV. If God should speak particularly to any man, and say unto him, Cornelius, or Peter, believe thou in Christ, and thou shalt be saved; this commandment should bind him particularly. Now when the Minister lawfully called, in the name and stead of God publisheth the Gospel to the congregation, that is as much as if God himself had spoken to them particularly, calling each of them by their names and promising unto them life everlasting in Christ. 2. Cor. 5.20. We as ambassadors for Christ, as though God did beseech you through us, pray you in Christ's stead, that ye be reconciled to God.

It may be and is objected, that if every man be bound in conscience to believe his own Election and salvation by Christ, then some men are bound to believe that which is false, because some there be even in the midst of the Church, which in the counsel of God were never chosen to salvation. I answer, that this reason were good, if men were bound absolutely to believe their salvation without further respect or condition: but the bond is conditional, according to the tenor of the covenant of grace: for we are bound to believe in Christ, if we would come to life everlasting, or if we would be in the favor of God, or if we would be good disciples and members of Christ. I answer again, that whatsoever a man is bound to believe, is true: yet not always in the event, but true in the intention of God that bindeth. Now the commandment of believing and applying the Gospel is by God given to all within the Church; but not in the same manner to all. It is given to the Elect, that by believing they might indeed be saved; God enabling them to do that which he commands. To the rest, whom God in justice will refuse, the same commandment is given not for the same cause, but to another end, that they might see how they could not believe, and by this means be bereft of all excuse in the day of judgment. God doth not always give commandments simply that they might be done, but sometimes for other respects, that they might be means of trial, as the commandment given to Abraham of killing Isaac: again that they might serve to keep men at the least in outward obedience in this life, and stop their mouths before the tribunal seat of God.

In that we are bound in conscience on this manner to believe the promises of the Gospel, with an application of the benefits thereof to our selves, sundry necessary and profitable points of instruction may be learned. The first, that the Popish Doctors abolish a great part of the Gospel, when they teach that men are bound to believe the Gospel only by a Catholic faith, which they make to be nothing else but a gift of God, or illumination of the mind, whereby assent is given to the word of God that it is true; and more specially that Jesus is Christ, that is, an all-sufficient Savior of mankind. All which the damned spirits believe: whereas the Gospel for the comfort and salvation of men's souls, hath a further reach, namely to enjoin men to believe that the promise of salvation is not only true in it self, but also true in the very person of the believer, as appears evidently by the Sacraments which are as it were a visible Gospel, in which Christ with all his benefits is offered and applied to the particular persons of men: to this ende, no doubt, that they might believe the accomplishment of the promise in themselves.

Secondly, we learn that it is not presumption for any man to believe the remission of his own sins: for to do the will of God to which we are bound, is not to presume: now it is the will of God to which he hath bound us in conscience, to believe the remission of our own sins: and therefore rather not do it, is presumptuous disobedience.

Thirdly, we are here to mark and to remember with care, the foundation of the infallible certainty of man's salvation. For if man be bound in conscience first to give assent to the Gospel, and secondly to apply it to himself by true faith, then without doubt a man by faith may be certainly persuaded of his own Election and salvation in this life without any extraordinary revelation: God's commandments being in this and the like cases possible. For commandments are either Legal or Evangelical. Legal show us our disease, but give us no remedy: and the perfect doing of them according to the intent of the Lawgiuer, by reason of man's weakness and through man's default, is impossible in this world. As for Evangelical commandments, they have this privilege, that they may and can be performed according to the intent of the Lawgiuer in this life: because with the commandment is joined the inward operation of the spirit in the elect, to enable them to effect the duty commanded: and the will of God is not to require absolute perfection at our hands in the Gospel as in the law, but rather to qualify the rigor of the law by the satisfaction of a Mediator in our stead; and of us (we being in Christ) to accept the upright will and endeavor for the deed; as the will to repent, and the will to believe, for repentance and true faith indeed. Now then, if things required in the Gospel, be both ordinary and possible, then for a man to have an infallible certainty of his own salvation, is both ordinary and possible. But more of this point afterward.

Lastly, all such persons as are troubled with doubtings, distrustings, unbelief, despair of God's mercy, are to learn & consider that God by his word binds them in conscience to believe the pardon of their own sins be they never so grievous or many, and to believe their own election to salvation whereof they doubt. Men that are but civil have care to avoid robbing and killing, because God gives commandments against stealing and killing: why then should not we much more strive against our manifold doubtings and distrustings of God's love in Christ, having a commandment of God that calls upon us and binds us to so.

Thus we see how God's word binds conscience: now conscience being thus bound, again binds the man in whom it is.

The bond of conscience is called guiltiness. Guiltines is nothing else but a work of the conscience, binding every sinner to the punishment of everlasting death, before God for this or that sin.

Thus much of the proper binder of the conscience: now follows the improper.

The improper binder is that which hath no power at all or virtue in it self to bind conscience: but doth it only by the authority and virtue of God's word or some part thereof. It is threefold, Human laws, an Oath, a Promise.

Touching human laws, the special point to be considered is, In what manner they bind. That this may in part be cleared, I will stand a while to examine and confute the opinion, that the very pillars of the Popish Church at this day maintain; namely, that Civil and Ecclesiastical jurisdiction have a coactiue power in the conscience, and that the laws made thereby do as truly and properly bind (as they speak) to mortal and venial sin, as God's law it self. The arguments which they commonly use are these.

Argum. 1. Deut. 17. That man that will do presumptuously, and not obey the authority of the Priest, or Judge, shall die: and thou shalt take away evil from Israel. Here (say they) the precepts of the high Priest are Imperia, not admonitions or exhortations, & they bind in conscience; otherwise the transgressors thereof should not have been punished so severely. Ans. The intent of this law (as a very child may perceive) is to establish the authority and right of the highest appeals for all matters of controversy in the Synedrium or great court at Jerusalem. Therefore the words alleged, do not give unto the Priest a sovereign power of making laws, but a power of giving judgment of controversies, & that according to laws already made by God himself: frō which judgment there might be no appeal. Now this power of determining doth not cōstrain conscience, but the outward man to maintain order & peace. For what reason is there, that, that sentence, which might be either a gainsaying of God's law, or a mistaking of it, should bind the conscience to a sin Again, not everyone that refused to subject themselves to the sentence of this court, were straightway guilty of sin, (for this did Jeremiah the Prophet, and Christ our Savior, when the Jews condemned them for wicked persons) but he that presumptuously despised the sentence, and by consequent the authority it self, which was the ordinance of God, was guilty. Lastly, the severity of the punishment, which is temporal death, doth not argue any power in the judge of binding conscience: this they might have learned of their own Doctor Gerson, who holdeth that they that bind any man to mortal sin, must be able to punish him with answerable punishment, which is eternal death.

Arg. 2. Matth. 16. Whatsoever ye shall bind in earth, shall be bound in heaven. Here (say they) to bind, is to make laws constraining conscience according to Matth. 23.4. They bind heavy burdens, and lay them on men's shoulders. Ans. The sovereign power of binding and loosing, is not belonging to any creature, but is proper to Christ, who hath the keys of heaven and hell: he openeth and no man shutteth, he shutteth and no man openeth, Revel. 3.5. As for the power of the Church, it is nothing but a ministry or service whereby men publish and pronounce that Christ bindeth or looseth. Again, this binding stands not in the power of making laws, but in remitting and retaining of men's sins, as the words going before declare, v. 18. If thy brother sin against thee, &c. and Christ showeth his own meaning when he saith, Whose sins ye remit they are remitted, and whose sins ye retain they are retained, John. 20. 23. having before in the person of Peter promised them this honor, in this form of words, Math. 16. I will give unto thee the keys of the kingdom of heaven, whatsoever thou shalt bind upon earth, shall be bound in heaven. This which I say, is approved by consent of ancient Divines. August. Psal. 101. serm. 2. Remission of sin (saith he) is loosing: therefore by the law of contraries, binding is to hold sin unpardoned. Hilar. upon Matth. cap. 18. Whome they bind on earth, that is (saith he) leave untied of the knottes of their sins. Lumberd the popish master of sentences, The Lord, saith he, hath given to Priests power of binding and loosing, that is, of making manifest that men are bound or loosed. Again both Origen, Augustine, and Theophylact attribute the power of binding to all Christians, and therefore they for their parts, never dreamed that the power of binding should be an authority to make laws. Lastly, the place Matth. 23.4. overturns the argument, for there the Scribes and Pharisees are condemned, because they laid upon men's shoulders the burdens of their traditions, as means of God's worship and things binding conscience.

Argum. 3. Act. 15. It seems good unto us and the holy Ghost, to lay no more burden on you then these necessary things, that ye abstain from things offered to idols, and blood, and that which is strangled, and fornication. Here (say they) the Apostles by the instinct of the holy Ghost make a new law not for this or that respect, but simply to bind consciences of the Gentiles, that they might be exercised in obedience. And this is proved because the Apostles call this law a burden, and call the things prescribed necessary, and S. Luke terms them, the commandments of the Apostles: and Chrysostom calls the Epistle sent to the Church, Imperium, that is, a lordly charge. To this they add, the testimonies of Tertullian, Origen, Augustine. Ans. Though all be granted that the law is a burden imposed, a precept of the Apostles, a charge; again, that things required therein are necessary: yet will it not follow by good consequent, that the law simply binds conscience; because it was given with a reservation of Christian liberty, so as out of the case of scandal, that is, if no offense were given to the weak Jews, it might freely be omitted. And that will appear by these reasons. First of all Peter saith, that it is a tempting of God, to impose upon the Gentiles the yoke of Jewish ceremonies: he therefore must needs be contrary to himself, if he intend to bind men's consciences to abstinence from strangled, blood, and things offered to idols. A reply is made, that this abstinence is prescribed not by the ancient law of Moses, but by a new Ecclesiastical or Apostolical authority. I answer again, that a Mosaical ceremony is still the same thing, though it be stablished by a new authority. And whereas Christ by his death put an ende to the ceremonial law, it is absurd to think that the Apostles by their authority revived some part of it again, & bound men's consciences thereto. Secondly the Church of God in all places suffered this commandment to cease, which the faithful servants of God would never have done, if they had been persuaded that this law had bound conscience simply. It is answered, that this law ceased not because the giving of offense unto the Jews ceased, but because it ceased universally: yea but it could not have ceased universally, if it had bound conscience, specially considering it was propounded to the Church without any mention or limitation of time. Thirdly Paul was present in this counsel: and knew the intent of the law very well, and therefore no doubt he did not in any of his Epistles gain-say the fame. This being granted, it cannot be, that this law should bind conscience out of the case of offense. For he teacheth Corinthians that things offered to idols may be eaten, so be it the weak brother be not offended. Here it is answered, that when Paul writ his first Epistle to the Corinthians, this commandment of the Apostles touching things strangled & blood was not come unto them. Well, to grant all this, which cannot be proved, let it be answered, why Paul did not now deliver it, and why he delivereth a doctrine contrary to that which he had decreed at Jerusalem, which was that the Gentiles should absolutely abstain from things offered to idols. As for the testimony of the fathers they are abused. Indeed Tertullian saith plainly, that Christians in his days abstained from eating of blood, and he persuades men to continue in so doing, because he is of opinion (being indeed far decei • ued) that this very law of the Apostles must last to the ende of the world: which conceit if the Papists hold not, what mean they to build vpō him. Origē [unspec 1] saith, that this law was very necessary in his days • and no marvel. For by Idolithytes he vnderstandes, not things that have been offered to idols, and are [unspec 2] afterward brought to private houses or to the market as other common meats; but he vnderstandes things that remain consecrated to idols, and are nowhere else used but in their temples, which we grant with him must forever be avoided as means and instruments of Idolatry. Whereas the law of the Apostles speaks only of the first kind. As for things strangled and blood, he takes them to be the devils food: and for this cause he approves abstinence from them. And whereas Augustine saith, that it is a good thing to abstain from things offered to idols, though it be in necessity; he must be understood of the first kind of Idolithytes which are yet remaining in the idol-temples still consecrated unto them, and not of the second, of which the Apostles law (as I have said) must be understood.

Argum. 4. John. 21. Christ saith to Peter, ( 〈 in non-Latin alphabet 〉 ) feed my sheep: that is, (as the word importeth) feed and rule my sheep. Ans. This feeding and ruling stands not in making new laws, but in teaching and governing the Church of god according to the doctrine which they had received from Christ. And this action of feeding is ascribed to all Christians Revel. 3.27. Who cannot thereupon challenge a power of making laws to the conscience.

Argum. 5. John. 20. As my father sent me, so I send you: but Christ was sent of his father not only with power of preaching and ministering the Sacraments, but also with authority of commanding and giving judgment. Answ. If this kind of reasoning may stand, all the Apostles shall be made redeemers; for they were all sent as Christ was: and he was sent not only to preach the redemption of mankind, but also to effect and work the same. If this be absurd, then it is a flat abusing of Scripture to gather from this saying of Christ, that the Apostles had power of binding conscience because he had so. It is true indeed that there is a similitude or analogy between the calling of Christ and his Apostles; but it wholly stands in these points. Christ was ordained to his office before all worlds, and so were the Apostles: Christ was called of his father immediately, and so were they of Christ: Christ was sent to the whole world, and so were they: Christ received all power in heaven and earth as being necessary for a Mediator: and they received an extraordinary authority from him with such a plentiful measure of the spirit as was necessary for the Apostilicall function. Lastly Christ was sent even as he was man to be a teacher of the Jews: and therefore he is called the minister of circumcision, Rom. 15.8. and so the Apostles are sent by him to teach the Gentiles. Thus far is the comparison to be enlarged, and no further. And that no man might imagine that some part of this resemblance stands in a power of binding conscience, Christ hath put a special exception, when he saith, Go teach all nations, teaching them to observe all things that I have commanded you, and not commandments of your own.

Argum. 6. Rom. 13. Whosoever resisteth the power, resisteth the ordinance of God: and, they that resist shall receive to themselves judgment: and, ye must be subject not only for wrath, but also for conscience sake. Ans. Magistracy indeed is an ordinance of God to which we owe subjection, but how far subjection is due there is the question. For body and goods and outward conversation, I grant all: but a subjection of conscience to men's laws, I deny. And between these two there is a great difference; to be subject to authority in conscience, & to be subject to it for conscience, as will be manifest if we do but consider the phrase of the Apostle, the meaning whereof is • that we must perform obedience not only for anger, that is, for the avoiding of punishment, but also for the avoiding of sin, and so by consequent for avoiding a breach in conscience. Now this breach is not properly made because man's law is neglected, but because God's law is broken which ordaineth magistracy, and withal binds men's consciences to obey their lawful commandments. And the damnation that is due unto men for resisting the ordinance of god, comes not by the single breach of magistrates commandment, but by a transgression of the law of God which appointeth magistrates and their authority. To this answer Papists reply nothing that is of moment. Therefore I proceed.

Argum. 7.1. Cor. 4. What will you that I come unto you with a rod, or in the spirit of meekness? Now this rod is a judicial power of punishing sinners. Answ. For the regiment and protection of God's Church, there be two rods mentioned in Scripture: the rod of Christ, and the Apostolical rod. The rod of Christ is termed a rod of iron, or, the rod of his mouth ; and it signifies that absolute and sovereign power which Christ hath over his creatures, whereby he is able to convert and save them, or to forsake and destroy them. And it is a peculiar privilege of this rod, to smite and wound the conscience. The Apostolical rod was a certain extraordinary power whereby God enabled to plague and punish rebellious offenders with grievous judgments, not in their souls but in their bodies alone. With this rod Paul smote Elimas blind, and Peter smote Ananias and Sapphira with bodily death. And it may be that Paul by his power did give up the incestuous man, when he was excommunicate, to be vexed in his body and tormented by the devil: but that by this rod the Apostles could smite conscience, it cannot be proved.

Argum. 8.1. Tim. 3. Paul made a law that none having two wives should be ordained a bishop: now this law is positive and Ecclesiastical and binds conscience. Answer. Paul is not the maker of this law, but God himself, who ordained that in marriage not three but two alone should be one flesh: & that they which serve at the altar of the Lord, should be holy. And to grant that this law were a new law beside the written word of God, yet doth it not follow that Paul was the maker of it: because he used not to deliver any doctrine to the Churches but which he received of the Lord.

Argum. 9. Luk. 10. He which heareth you, heareth me. Ans. These words properly concern the Apostles, and do not in like manner belong to the Pastors and teachers of the Church. And the end of these words is not to confirm any Apostolical authority in making laws to the conscience; but to signify the privilege which he had vouchsafed them above all others, that he would so far forth assist them with his spirit, that they should not err or be deceived in teaching and publishing the doctrine of salvation, though otherwise they were sinful men: according to Math. 10. It is not you that speak, but the spirit of my father which speaketh in you. And the promise to be lead into all truth, was directed unto them.

Argum. 10.1. Cor. 11. I praise you that you keep my commandments. Answ. Paul delivered nothing of his own concerning the substance of the doctrine of salvation and the worship of God, but that which he received from Christ. The precepts here meant are nothing else but rules of decency and comely order in the congregation: and though they were not to be obeyed, yet Paul's meaning was not to bind any man's conscience therewith. For of greater matters he saith, This I speak for your commodity, & not to entangle you in a snare. 1. Cor. 7.35.

Argum. 11. Councils of ancient fathers when they command or forbid anything, do it with threatening of a curse to the offenders. Ans. The Church in former time used to annex unto her Canons the curse anathema, because things decreed by them were indeed, or at the le • st thought to be the will & word of God: and they had respect in the saying of Paul, If any teach otherwise though he be an angel from heaven, let him be accursed. Therefore Councils in this action were no more but instruments of God to accurse those, whom he first had accursed.

Argum. 12. An act indifferent if i • be commanded, is made necessary: and the keeping of it is the practice of virtue, therefore every law binds conscience to a sin. Ans. An act in it self indifferent being commanded by man's law, it is not made simply necessary, for that is as much as God's law doeth or can do, but only in some part, that is, so far forth as the said act or action tends to maintain and preserve the good ende for which the law is made. And though the action be in this regard necessary; yet doeth it still remain indifferent, as it is considered in it self out of the ende of the law: so as if peace, the common good, and comely order may be maintained and all offense avoided by any other means, the act may be done or not done without sin before God. For whereas God himself hath given liberty and feedom in the use of things indif • erent, the law of man doeth not take away the same but only moderate and order the ouercommon use of it for the common good.

Argum. 13. The fast of lent stands by a law and commandment of men • and this law binds conscience simply: for the ancient fathers have called it a Tradition Apostolical, and make the keeping of it to be necessary, and the not keeping of it a sin, and punish the offenders with excommunication. Ans. It is plain to him that will not be obstinate, that Lent fast was not commanded in the primitive Church, but was freely at men's pleasures, and in several Churches diversely both in regard of space of time, as also in respect of diversity of meats. Irenaeus in his epistle to Victor cited by Eusebius saith, Some have thought that they must fast one day, some two days, some more, some 40. hours day and night, which diversity of fasting commendeth the unity of faith. Spiridion a good man did eat flesh in Lent, and caused his guest to do the same, and this he did upon judgment, because he was persuaded out of gods word, that to the clean all things were clean. And Eusebius records, that Montanus the heretic was the first that prescribed solemn and set laws of fasting. And whereas this fast is called Apostolical tradition, it is no great matter, for it was the manner of the ancient Church in former times to term rites and orders Ecclesi • sticall not set down in Scriptures Apostolical orders, that by this means they might commend them to the people: as Jerome testifieth, Every province (saith he) may think the constitutions of the Ancestors to be Apostolical laws. And whereas it is said to be a sin not to fast in Lent (as Augus • ine speaketh) it is not by reason of any commandment binding conscience, for Augustine saith plainly, that neither Christ nor his Apostles appointed any set time of fasting: and Chrysostom, that Christ never commanded us to follow his fast; but the true reason hereof is borrowed from the ende. For the Primitive Church used not the Popish fast, which is to eat whitmeate alone, but an abstinence from all meats used specially to mortify the flesh and to prepare men before hand to a worthy receiving of the Eucharist. And in regard of this good end was the offense. And whereas it is said that ancient fathers taught a necessity of keeping this fast, even Jerome whom they allege to this purpose saith the contrary. For confuting the error of Montanus who had his set time of fast to be kept of necessity, he saith, we fast in Lent according to the Apostles tradition as in a time meet for us: and we do it not, as though it were not lawful for us to fast in the rest of the yere except Pentecost: but it is one thing to do a thing of necessity, & another to offer a gift of free will. Lastly, excommunication was for open contempt of this order taken up in the Church, which was, that men should fast before Easter for their further humiliation and preparation to the sacrament. So the 29. canon of the Council of Gangres must be understood. As for the Canons of the Apostles (so falsely called) and the 8. Council of Toledo, I much respect not, what they say in this case.

Arg. 14. God's authority binds conscience: magistrates authority is God's authority: therefore magistrates authority binds conscience properly. Ans. God's authority may be taken two ways: first for that sovereign and absolute power which he useth over all his creatures: secondly for that finite and limited power which he hath ordained that men should exercise over men. If the minor, namely that magistrates authority is God's authority, be taken in the first sense, it is false: for the sovereign power of God is incommunicable. If it be taken in the second sense, the proposition is false. For there be sundry authorities ordained of God, as the authority of the father over a child, of the master over the servant, the authority of the master over his scholar, which do bind in conscience as the authority of God's laws doth.

By these arguments which I have now answered, and by many other being but lightly skanned, it will appear that necessary obedience is to be performed both to civil and Ecclesiastical jurisdiction: but that they have a constraining power to bind conscience and that properly as God's laws do, it is not yet proved, neither can be; as I will make manifest by other arguments.

Arg. 1. He that makes a law binding conscience to mortal sin, hath power, if not to save, yet to destroy: because by sin; which follows upon the transgression of his law, comes death and damnation. But God is the only Lawgiuer that hath this privilege; which is, after he hath given his law, upon the breaking or keeping thereof, to save or destroy, I am. 4. 12. There is one Lawgiuer that can save or destroy. Therefore God alone makes laws binding conscience properly, and no creature can do the like. Answer is made that S. James speaks of the principal Lawgiuer, that by his own proper authority makes laws, and doth in such manner save and destroy, that he need not fear to be destroyed of any: and that he speaks not of secondary lawgiuers that are deputies of God, & make laws in his name. I say again that this answer stands not with the text • For S. James speaks simply without distinction, limitation, or exception: and the effect of his reason is this. No man at all must slander his brother, because no man must be judge of the law: and no man can be judge of the law, because no man can be a lawgiver to save or destroy. Now then where be those persons that shall make laws to the souls of men, and bind them unto punishment of mortal sin; considering that God alone is the saving and destroying Lawgiuer.

Argum. 2. He that can make laws as truly binding conscience as God's laws, can also prescribe rules of God's worship: because to bind the conscience is nothing else but to cause it to excuse for things that are well done, and therefore truly please God; and to accuse for sin whereby God is dishonored: but no man can prescribe rules of God's worship; and human laws as they are human laws, appoint not the service of God. Esa. 29. 13. Their fear towards me was taught by the precept of men. Mat. 15.6. They worship me in vain teaching doctrines which are the commandments of men. Papists here make answer, that by laws of men we must understand such laws as be unlawful or unprofitable being made without the authority of God, or instinct of his spirit. It is true indeed that these commandments of men were vnlaweful: but the cause must be considered; they were unlawful not because they commanded that which was unlawful and against the will of God, but because things in themselves lawful were commanded as parts of God's worship. To wash the outward part of the cup or platter, and to wash hands before meat, are things in respect of civil use very lawful, and yet are these blamed by Christ, and no other reason can be rendered but this; that they were prescribed not as things indifferent or civil, but as matters pertaining to God's worship. It is not against God's word in some political regards to make distinction of meats, and drinks, and times: yet Paul calls these things doctrines of devils, because they were commanded as things wherein God should be worshipped.

Arg. 3. God hath now in the New Testament given a liberty to the conscience, whereby it is freed from all laws of his own whatsoever, excepting such laws and doctrines as are necessary to salvation, Col. 2. 10. If ye be dead with Christ, ye are free from the elements of the world. Gal. 5.1. Stand ye in the liberty wherewith Christ hath freed you, and be not again entangled with the yoke of bondage. Now, if human laws made after the grant of this liberty, bind conscience of themselves, thē must they either take away the foresaid liberty, or diminish the same; but that they cannot do: for that which is granted by an higher authority, namely God himself, cannot be revoked or repealed by the inferior authority of any man. It is answered, that this freedom is only from the bondage of sin, from the curse of the moral law, from the ceremonial and judicial laws of Moses, and not from the laws of our superiors. And I answer again, that it is absurb to think that God gives us liberty in conscience from any of his own laws, and yet will have our consciences still to remain in subjection, to the laws of sinful men.

Argum. 4. Whosoever binds conscience, commands conscience. For • the bond is made by a commandment urging conscience to do his duty, which is to accuse or excuse for evil or well doing. Now God's laws command conscience in as much as they are spiritual, commanding body and spirit, with all the thoughts, will, affections, desires, and faculties, and requiring obedience of them all according to their kind. As for the laws of men, they want power to command conscience. Indeed if it were possible for our governors by law to command men's thoughts and affections, then also might they command conscience: but the first is not possible, for their laws can reach no further then the outward man, that is, to body and goods, with the speeches and deeds thereof: and the end of them all, is not to maintain spiritual peace of conscience, which is between man and God, but only that external and civil peace which is between man and man. And it were not meet that men should command conscience, which cannot see conscience and judge of all her actions, which appear not outwardly, and whereof there be no witnesses, but God and the conscience of the doer. Lastly, men are not fit commaunders of conscience, because they are no Lord's of it, but God himself alone.

Argum. 5. Men in making laws are subject to ignorance and error: and therefore when they have made a law (as near as possibly they can) agreeable to the equity of God's law, yet can they not assure themselves and others that they have failed in no point or circumstance. Therefore it is against reason that human laws being subject to defects, faults, errors, and manifold imperfections, should truly bind conscience, as God's laws do, which are the rule of righteousness. All governors in the world, (by reason that to their old laws, they are constrained to put restrictions, ampliations, and modifications of all kinds, with new readings and interpretations) upon their daily experience see and acknowledge this to be true which I say, saving the Bishop of Rome (so falsely termed) which persuades himself to have when he is in his consistory, such an infallible assistance of the spirit, that he cannot possibly err in judgment.

Argum. 6. If men's laws by inward virtue binds conscience properly as God's laws, then our duty is to learn, study, and remember them as well as God's laws, yea ministers must be diligent to preach them, as they are diligent in preaching the doctrine of the gospel: because everyone of them binds to mortal sin, as the Papists teach. But that they should be taught and learned as God's laws, it is most absurd in the judgment of all men, Papists thenselves not excepted.

Argum. 7. Inferior authority cannot bind the superior: now the courts of men and their authority are under conscience. For God in the heart of every man hath erected a tribunal seat, and in his stead he hath placed neither Saint nor Angel, nor any other creature whatsoever, but conscience it self, who therefore is the highest Judge that is or can be under God; by whose direction also courts are kept, and laws are made.

Thus much of the Popish opinion: by which it appears that one of the principal notes of Antichrist agrees fittely to the Pope of Rome. Paul, 2. Thess. 2. makes it a special property of Antichrist to exalt himself against or above all that is called God, or worshipped. Now what doth the Pope else, when he takes upon him authority to make such laws as shall bind the conscience, as properly and truly as God's laws? and what doth he else when he ascribes to himself power to free men's consciences frō the bond of such laws of God, as are unchangeable; as may appear in a Canon of the Council of Trent: the words are these, If any shall say, that those degrees of consanguinity that be expressed in L • uiticus, do only hinder matrimony to be made, and break it being made, and that the Church cannot dispense with some of them, or appoint that more degrees may hinder or break marriage, let him be accursed. O sacrilegious impiety! considering the laws of affinity and consanguinity, Leviticus 18. are not ceremonial, or judicial laws peculiar to the Jews, but the very laws of nature. What is this Canon else, but a public proclamation to the world, that the pope & church of Rome do sit as lords, or rather idols in the hearts & consciences of men. This will yet more fully appear to any man, if we read popish books of practical or Case-divinity, in which the common manner is, to bind conscience where God looseth it, and to loose where he binds: but a declaration of this, requires long time.

Now I come (as near as possibly I can) to set down the true manner, how men's laws by the common judgment of Divines may be said to bind conscience. That this point may be cleared, two things must be handled. By what means they bind, and How far forth.

Touching the means, I set down this rule. Wholesome laws of men, made of things indifferent, so far forth bind conscience by vertne of the general commandment of God, which ordaineth the Magistrates authority: that whoso • uer shall wittingly and willingly, with a disloyal mind, either break or omit such laws, is guilty of sin before.

By wholesome laws, I understand such positive constitutions, as are not against the law of God, and withal tend to maintain the peaceable estate and common good of men.

Furthermore I add this clause, made of things indifferent, to note the peculiar matter whereof human laws properly entreat: namely such things as are neither expressly commanded or forbidden by God.

Now such kind of laws have no virtue or power in thenselves to contstrain conscience, but they bind only by virtue of an higher commandment. Let every soul be subject to the higher powers, Rom. 13.1. or, Honor father and mother, Exod. 20. which commandments binds us in conscience to perform obedience to the goodlawes of men. As S. Peter saith, Submit yourselves to every human ordinance for the Lord. 1. Pet. 2.13. that is, for conscience of God, as he saith afterward, v. 19. whereby he signifieth two things: first that God hath ordained the authority of governors, secondly that he hath appointed in his word, and thereby bound men in conscience to obey their governors lawful commandments.

If the case fall out otherwise, as commonly it doeth, that human laws be not enacted of things indifferent, but of things that be good in themselves, that is, commanded by God, then are they not human properly but divine laws. Men's laws entreating of things that are morally good, and the parts of God's worship, are the same with God's laws: and therefore bind conscience, not because they were enacted by men, but because they were first made by God: mē being no more but instruments and ministers in his name to revive, renew, and to put in execution such precepts and laws as prescribe the worship of God, standing in the practice of true religion and virtue. Of this kind are all positive laws touching articles of faith, and the duties of the moral law. And the man that breaks such laws sins two ways, first because he breaks that which is in conscience a law of God, secondly because in disobeying his lawful Magistrate, he disobeyes the general commandment of God touching magistracy.

But if it shall fall out that men's laws be made of things that are evil and forbidden by God, then is there no bond of conscience at all; but contrariwise men are bound in conscience not to obey, Act. 4.19. And hereupon the three children are commended for not obeying Nebuchadnezzar, when he gave a particular commandment unto them to fall down and worship the golden image, Dan. 3.

Moreover, in that man's law binds not but by the authority of God's law, hence it follows, that God's law alone hath this privilege, that the breach of it should be a sin. S. John saith 1. epist. 3. Sin is the anomie, or, transgression of the law, understanding God's law. When David by adultery and murder had offended many men, and that many ways, he saith Psal. 51. Against thee, against thee have I sinned. And Augustine defined sin to be something said, done, or desired against the law of God. Some man may say, if this be so, belike then we may break men's laws without sin. I answer, that men in breaking human laws, both may and do sin; but yet not simply, because they break them, but because in breaking them, they do also break the law of God. The breach of a law must be considered two ways. Frst as it is a trespass, hindrance, injury, damage; and in this respect it is committed against men's laws: secondly the breach of a law must be considered as it is sin, and so it is only against God's law, which appoints obedience to the Magistrate.

The second point, namely, Howe far forth men's laws bind conscience, I explain on this manner. It is all that the laws of God do or can do, to bind conscience simply and absolutely. Therefore human laws bind not simply of themselves, but so farreforth as they are agreeable to God's word, serve for the common good, stand with good order, and hinder not the liberty of conscience. The necessity of the law ariseth of the necessity of the good end thereof. And as the ende is good and profitable more or less, so is the law it self necessary more or less. Men's laws are like their testimonies, which neither prove nor disprove of themselves, but borrow all the strength which they have to contstrain, from the truth, wisdom, and fidelity of them that bear witness.

Hence it followeth that a man may do anything beside human laws and constitutions without breach of conscience. For if we shall omit the doing of any law, I. without hinderence of the ende and particular considerations, for which the law was made: II. without offense giving, as much as in us lieth: III. without contempt of him that made the law, we are not to be accused of sin. Example. In time of war, the magistrate of a city commands that no man shall open the gates: the ende is, that the city & every member thereof may be in safety. Now it falls out that certain cittizens, being upon occasion without the city, are pursued by the enemy and in danger of their lives. Hereupon some man without anymore ado openeth the gate to reskue thē. The question is, whether he have sinned or no. And the truth is, he hath not: because he did not hinder the ende of the law, but rather further it, and that without scandal to men, or contempt to the magistrate.

And this stands even by the equity of God's word. God made a law, that the priests only should eat of the shewbread: now David being no priest, did upon urgent occasion eat of it without sin. If this be true in God's law, then it may also be true in the laws of men, that they may in some cases be omitted without sin against God.

Neither must this seem strange. For as there is a keeping of a law, and a breaking of the same; so there is a middle or mean action between them both, which is, to do a thing beside the law, and that without sin.

To proceed further, men's laws be either Civil or Ecclesiastical. Civil laws are for their substance determinations of necessary and profitable circumstances, tending to uphold and maintain the commandments of the second table. More specially they prescribe what is to be done, and what is to be left undone, touching actions both civil and criminal, touching offices and bargains of all sorts, &c. yea they conclude, enjoin, and command not only such affairs as be of small importance; but also things and actions of great weight, tending to maintain common peace, civil society, and the very state of the common wealth. Now such laws bind so far forth, that, albeit they be omitted without any apparent scandal or contempt, yet the breach of them is a sin before God. Take this example. A subject in this land upon poverty, or upon a covetous mind, against the good law of the land, coins money, which afterward by a sleight of his wit, is cunningly conveyed abroad into the hands of men, and is not espied. Here is no evident offense given to any man, nor open contempt shown to the lawgiver: and yet in this action he hath sinned, in that closely otherwise then he ought to have done, he hath hindered the good of the commonwealth; and robbed the sovereign Prince of her right.

Ecclesiastical laws, are certain necessary and profitable determinations of circumstances of the commandments of the first table. I say here circumstances, because all doctrines pertaining to the foundation and good estate of the Church, as also the whole worship of God, are set down and commanded in the written word of God, and cannot be prescribed and concluded otherwise by all the Churches in the world. As for the Creedes and Conf • ssions of particular Churches, they are in substance God's word, and they bind not in conscience by any power the Church hath, but because they are the word of God.

The laws then which the Church in proper speech is said to make, are decrees concerning outward order and comeliness in the administration of the word and Sacraments, in the meetings of the congregation, &c. and such laws made according to the general rules of God's word, (which requires that all things be done to edification, in comeliness, for the avoiding of offense) are necessary to be observed, and the word of God binds all men to them so far forth as the keeping of them maintains decent order, and prevents open offense. Yet if a law concerning some external ri • e or thing indifferent, be at sometime or upon some occasion omitted; no offense given, nor contempt shown to Ecclesiastical authority, there is no breach made in the conscience: and that appears by the example before handled. The Apostles guided by the holy Ghost, made a decree for the avoiding of offense, necessary to be observed, namely that the Gentiles should abstain from strangled & blood & Idolithytes: and yet Paul out of the case of scandal and contempt, permits the Corinthians to do otherwise, 1. Cor. 8. and 9. which he would not have done, if to do otherwise out of the case of scandal and contempt, had been sin.

Again, laws are either mixed or merely penal. Mixt, are such laws as are of weighty matters, and are propounded in commanding or forbidding terms: and they according to the good intention of the Lawgiuer, bind men first of all to obedience, for the necessary good of human societies; and secondly to a punishment, if they obey not, that a supply may be made of the hindrance of the common good. In the breach of this kind of laws, though a man be never so willing to suffer the punishment, yet that will not discharge his conscience before God, when he offends. If a man coin money with this mind to be willing to die when he is convicted, yet that will not free him from a sin in the action, because God's law binds us not only to subjection in bearing of punishments, but also to obedience of his bare commandment, it being lawful; though he should set down no punishment.

A law merely penal is that, which being made of matters of less importance, and not uttered precisely in commanding terms, doth only declare and show what is to be done, or conditionally require this or that with respect to the punishment, on this manner. If any person do this or that, then he shall forfeit thus or thus. This kind of law binds especially to the punishment, and that in the very intent of the lawgiver, and he that is ready in omitting the law to pay the fine or punishment, is not to be charged with sin before God: the penalty being answerable to the loss that comes by the neglect of the law. Here a question may be demanded; whether a man that hath taken his oath to keep all the laws or orders of any town or corporation, and yet afterward omits the doing of some of them, be perjured or no. The answer may be this, that the laws of every society and corporation must be distinguished. Some are very weighty (as I have said) being of the very foundation and state of a body; so as it cannot well stand without them: and whosoever wittingly and willingly breaks any of these (they being good and lawful,) cannot be freed from perjury. Again there be laws of lesser importance, that tend only to maintain decent order and comeliness in the societies of men; and they are of that nature that the estate of the corporation or town may stand without them: and whosoever upon occasion omits the doing of any of these, is not therefore perjured, so be it he carry a loyal mind and be content to pay the fine or penalty. For such kind of orders and constitutions, require first of all obedience; and if that be omitted, they require a mulct or fine; which, if it be willingly paid, the law is satisfied.

Thus we see how far forth men's laws bind conscience. The use of this point is this: I. Hence we learn that the immunity of the Popish clergy, whereby they take themselves exempted from civil courts and from civil authority in criminal causes, hath no warrant: because God's commandments binds every man whatsoever, to be subject to the magistrate, Rom. 13.1. Let every soul be subject to the higher powers. II. Hence we see also, what notorious rebels those are, that being borne subjects of this land, yet choose rather to die then to acknowledge (as they are bound in conscience) the Queens; Majesty to be supreme governor under God in all causes & over all persons. III. Lastly we are taught hereby to be willing to give subjection, obedience, reverence, and all other duties to Magistrates, whether they be superior or inferior: yea with chearefulnes to pay taxes and subsidies, and all such lawful charges as are appointed by them. Give to Caesar that which is Caesars, & to God that which is God's. Give to all men their duties: tribute to whom tribute: custom to whom custom. Rom. 13.7.

Now follows the Oath, which is either assertorie, or promissory. Assertorie, by which a man avoucheth that a thing was done or not done. Promissorie, by which a man promiseth to do a thing or not to do it. Of both these I mean to speak, but specially of the second. And here two points must be considered, the first by whent means an oath bindeth, the second when it bindeth.

An oath bindeth by virtue of such particular commandments, as require the keeping of oaths lawfully taken. Num. 30.3. Whosoever sweareth an oath to bind his soul by a bond, he shall not break his word, but shall do according to all that proceed out of his mouth.

This being so, a question may be made, whether the oaths of Infidels bind conscience, and by what virtue, considering they neither know the Scriptures nor the true God. Ans. They do bind in conscience. For example: Jacob and Laban make a covenant confirmed by oath. Jacob swears by the true God, Laban by the gods of Nachor, that is, by his idols. Now Jacob, though he approve not the form of this oath, yet he accepts it for a civil bond of the covenant: and no doubt, though Laban believed not God's word revealed to the Patriarchs, yet he was bound in conscience to keep this oath even by the law of nature: and though he knew not the true God, yet he reputed the false god of Nachor to be the true God. Gen. 31.53.

Again, if a lawful oath by virtue of God's commandments bind conscience, then it must needs be that the Roman Church hath long erred, in that she teacheth and maintaineth that governors, as namely the Pope and other inferior Bishops, have power to give relaxations and dispensations, not only for oaths unlawful (from which the word of God doth sufficiently free us, though they should never give absolution) but from a true and lawful oath made wittingly and willingly without error or deceit, of a thing honest and possible; as when the Pope frees the subjects of this land, as occasion is offered, from their sworn allegiance and loyalty to which they are bound, not only by the law of nature, but also by a solemn and particular oath to the Supremacy, which none ever deemed unlawful but such as carry traitors hearts. Now this erroneous divinity would easily be revoked, if men did but consider the nature of an oath, one part whereof is Invocation, in which we pray unto God, first that he would become a witness unto us that we speak the truth and purpose not to deceive: secondly if we fail and break our promise, that he would take revenge upon us: and in both these petitions we bind our selves immediately to God himself: and God again who is the ordainer of the oath, accepts this bond and knits it by his commandment, till it be accomplished. Hence it follows, that no creature can have power to untie the bond of an oath that is truly and lawfully an oath, unless we will exalt the creatures above God himself. And the Jewish teachers gave better counsel when they commanded the people to perform their oaths to the Lord, for the preventing of perjury, and our Savior Christ in that gainesaies them not. Math. 5.33.

Next let us consider the time when an oath bindeth or bindeth not.

An oath bindeth then, when it is made of things certain and possible, in truth, justice, judgment, for the glory of God & the good of our neighbor.

Quest. I. Whether doth an oath bind conscience if by the keeping of it there follow losses and hindrances? Ans. If it be of a thing that is lawful, and the damages be private to him that sweareth, then doth it bind conscience. For example: A man makes a purchase of land at the sea side: his bargain is confirmed only by oath: and it falls out that before he do enter possession, the sea breaks in and drowns a part of that purchase. Now he is in conscience to stand to his bargain, because the thing is lawful, and the damage is private, and great reverence must be had of the name of God, which hath been used in the bargain making. David makes it the property of a good man, to swear to his own hindrance and not to change, Psal. 15.4.

Quest. II. Whether the oath which a man hath taken, being induced thereto by fraud and guile, doth bind conscience. Ans. If it be still of a thing lawful, and bring nothing but private losses, it is to be kept. When the Gibeonites had by a fraud brought Joshua to make a league with them, and to bind it with an oath; he and the Princes of the people answer them thus: We have sworn unto them by the Lord God of Israel, now therefore we may not touch them, Ios. 9. 19. And 300. years after, when Saul slue certain of the Gibeonites against this oath, the plague was upon the people of Israel three years, and was not stayed till certain persons of Saul's family for a recompense were put to death. 2. Sam. 21.7.

Quest. III. Whether an oath made by fear or compulsion bind in conscience. For example: A thief disappointed of the bootie which he looked for, binds the true man by solemn oath upon pain of present death to fetch and deliver unto him some portion of money, as one 100. or 200. crowns for the redeeming of his life. Well, the oath is taken, and the question is; whether it bind him or not to perform his promise. An answer may be this: some Protestant divines think it doth bind: some again think no: but I take it the safest course to hold the mean between both, on this manner. The oath seems to bind, and is to be performed: neither is it against the good of the common-wealth (for then it were unlawful) but it is rather a furtherance in that a member thereof is preserved: and the losses which follow are only private to the man, rather to be endured then loss of life. Yet that a remedy may be had of this private injury, and that a public mischief may be prevented, the party is to reveal the matter to the Magistrate, whose office it is to punish robbers and to order all things according to equity for the common good. But if the case fall out, that the man through exceeding fear do further swear to keep silence, I see not how his oath may be kept, except he be sure that nothing will ensue thereof, but a private domage to himself. For otherwise perpetual silence seems to be a secret consenting to the robber, and an occasion that others fall into the like danger and hazard of their lives.

Again, in six cases an oath binds nothing at all. I. If it be made of a thing that is flat against the word of God. For all the power of binding which it hath is by the word of God: and therefore when it is against God's will, it hath no power to contstrain. And it is an old received rule, that an oath must not be a bond of iniquity. Hereupon David when he made a rash oath to kill Nabal and all his household, rejoiced when he had occasion offered by Abigail to break the same, 1. Sam. 23.32. And though he sware to Shemi, that he would save his life, 2. Sam. 19. 23. yet afterward upon better consideration (as it may seem) he commanded his son Solomon to put him to death, as one that had long ago deserved the same. 1. King. 2.9. And Herod was far deceived, that thought he was bound by his oath to give to the damsel John Baptists head in a platter, Matth. 14.7. II. If it be against the good and wholesome laws of any kingdom or country, whereof a man is a member, it binds not at all: because on the contrary God's commandment binds us to keep the good laws of men. III. If it be made by such persons as want sufficient reason and discretion, as young children, fools, mad men. For the conscience cannot indeed be bound where the understanding cannot discern what is done. IV. If it be made of such as have no power to bind themselves, it binds not: because it is made against the law of nature, which is, that he which is not in his own power cannot bind himself. Hence it follows, that Papists err grossly when they teach, that a child may enter into any rule or order of religion, yea bind himself thereto by oath, and the oath to be good, flat against his parents consent. Num. 30.4. If a woman vow unto the Lord, and bind her self by a hond, being in her fathers house in the time of her youth, &c. v. 6. If her father disallow her the same day that he heareth all her vows and bonds, they shall not be of value. And an ancient Council decreed that all children that upon pretence of God's worship should depart from their parents, and not do them due reverence, should be accursed. Secondly they err in that they teach that the promise made privately by a child in way of marriage, without and against consent of wise and careful parents, binds them: whereas indeed if this promise were further bound by an oth, it could not stand: because children under government and tuition of parents, cannot give themselves. V. It binds not if it be made of a thing that is out of a man's power, as if a man swear to his friend to give him another man's goods. VI. If at the first it were lawful, and afterward by some means become either impossible or unlawful, it binds not conscience. For when it becomes impossible, then we may safely think that God from heaven frees a man from his oath. And when it begins to be unlawful, then it ceaseth to bind, because the binding virtue is only in and from the word of God. For example: A king binds himself by oath to a foreign Christian Prince to find him men and money to defend his people against all enemies. This oath is lawful. Well, afterward the Prince becomes a professed enemy to him, his religion, and people: and then the kings oath becomes unlawful & binds him not: because the word forbids that there should be any league of amity with God's enemies: though there may be leagues of concord with thē.

Seeing a lawful oath must bind conscience, though a man be deceived & great losses follow, it shows in how great reverence we should have God's name, and with what care and consideration take an oath. And by this we must be advertised to take heed of customable swearing in our common talk, whether our oaths be great or small. We must think of an oath as a part of God's worship: nay the holy Ghost often puts it for the whole worship of God. Esa. 19.18. In that day shall five cities in the land of Egypt speak the language of Canaan, and shall swear by the Lord of hosts, that is, acknowledge and worship him. Ierem. 12.16. If they will learn the ways of my people, to swear by my name, The Lord liveth, then shall they be built in the midst of my people. This serves to show unto us, that such as give themselves to swearing, want religion and good conscience: and that those families in which there is rifenesse of oaths, abandon all care of religion, and banish God out of their houses. And indeed it is a very hard thing for the common swearer to avoid common perjury. If we see a man hold up his hand at the bar of an earthly judge, we pity him and are sorry for him: oh then why do we not pity blasphemers and common swearers. For with God they are no better then rebels, that hold up their hands at the bar of his judgment seat as guilty malefactors. Exod. 20.7. Augustine saith well, They that worship stocks & stones fear to swear falsely by stones, and doest thou not fear God that is present, God that liveth, God that knoweth, God that taketh revenge of contemners? but of bad custom when thou art believed, thou swearest: when none requires it, thou swearest: and when men cannot abide it, thou swearest.

Thus much of an Oath: now follows a promise, which is either to God, or man: the first is called a vow, the second a single promise.

A vow is taken three ways. First generally for a promise of moral obedience; and this vow is first made in Baptism and continued in the Lord's supper, as also in the spiritual exercises of invocation and repentance. It is called of Peter 1. epist. 3.21. the stipulation which a good conscience makes to God.

This kind of vow binds all and every member of the Church of God. And the not keeping of it is the common sin of the world: for most men make not conscience to perform that which they have promised to God in Baptism: and therefore their Baptism is become unto them the sacrifice of fools, Eccl. 4.17. But considering we are bound in conscience by this vow, let us hereafter endeavor to be as good as our word; and that shall be, when we begin to die to our sins and rise to newness of life. There is no man almost but will seem to have care to keep touch with men; what a shame is it then for us not to keep covenant with God.

Again, a vow is taken for a promise of ceremonial obedience, whereof read Num. 6. and 30. and Levite. 27. This vow is peculiar to the old testament, and did not bind all men, but only such as had peculiar occasion to vow, and thereupon bound themselves: as the Nazarites, and others.

Thirdly, a vow is taken for the performance of some outward and bodily exercises taken up of a man's own accord, as being things in a man's own liberty, without any commandment of god: as the keeping of set times of fast, of praying or reading, the performance of set tasks, alms giving, abstinence from certain meats and drinks, in the use whereof through our own weakness, we fear any occasion of sin. And this kind of vow is more peculiar to the new testament.

〈2 pages missing〉 dieth, but always lies gnawing and grabbling, and pulling at the heart of man, Mark. 9.24. & causeth more pain and anguish, then any disease in the world can do.

The time when conscience performs these actions, is not before the sin or in the act of sinning, but especially after the sin is done and past. Reason I. Before a man sinneth, the devil doth extenuate the fault and make sin to be no sin. II. Corrupt affections do for a time so blind and overcast judgment, that it doeth not see or at the least consider what is good or bad, till afterward.

Neither doth conscience accuse and condemn only for time present, but also long after a thing is done. The consciences of Joseph's brethren accused them 2 • . years after they had sold him into Egypt, Gen. 42.21.

The effect of the accusing and condemning conscience, is to stir up sundry passions and motions in the heart, but specially these five.

The first is shame, which is an affection of the heart, whereby a man is grieved and displeased with himself, that he hath done any evil: and this shame showeth it self by the rising of the blood from the heart to the face.

Yet we must here remember that even such as have the pardon of their sins, and are not guilty, may be ashamed and blush, Rom. 6. 21. What fruit had ye in those things, whereat ye now blush, or, he ashamed. Yet for all this, even those which are most guilty, may be without all shame, Ier. 6.15. Were they ashamed when they had committed abomination? nay, nay; (they were not ashamed, neither could they have any shame: because they are grown to some great height in sin. Eph 4.18.

The second passion is sadness and sorrow: which is commonly thought to be nothing else but melancholy : but between them twain, there is great difference. Sorrow, that comes by melancholy, ariseth only of that humor annoying the body: but this other sorrow ariseth of a man's sins, for which his conscience accuseth him. Melancholy may be cured by physic: this sorrow cannot be cured by anything but by the blood of Christ.

The third is fear: in causing whereof conscience is very forcible. If a man had all the delights and pleasures that heart can wish, they cannot do him any good, if conscience be guilty. Belshazzar when he was in the midst of all his delights, and saw the hand writing upon the wall, his countenance changed, his thoughts troubled him, his joints loosed, and his knees smote together, Dan. 5.9. Yea the guilty conscience will make a man afraid, if he see but a worm peep out of the ground: or a silly creature to go cross his way: or if he see but his own shadow on a sudden: or if he do but forecast an evil with himself. Prov. 28.1. The wicked flieth when no man pursueth him.

Terrors of conscience, when they are more vehement cause other passions in the body, as exceeding heat, like that which is in the fit of an ague, the rising of the entralls towards the mouth: and souning: as experience hath often shown. And the writer of the book of wisdom saith truly, cap. 17.10. It is a fearful thing when malice is condemned by her own testimony: and a conscience that is touched, doeth ever forecast cruel things. For fear •• nothing else, but the betraying of the succors, that reason offereth, &c. they that did endure the might that was intolerable, &c. sometimes were troubled with monstrous visions, and sometimes they swouned, as though their own souls should betray them: for a sudden fear not looked for, came upon them.

The fourth is desperation, whereby a man through the vehement and constant accusation of his conscience, comes to be out of all hope of the pardon of his sins. This made Saul, Achitophel, and Judas, to hang themselves: this makes many in these days to do the like: as appeareth by the declarations of such as have been prevented, when they were about to hang or drown thenselves, or to cut their own throats.

The last is a perturbation or disquietness of the whole man: whereby all the powers and faculties of the whole man are forth of order. Esa. 57.20. The wicked are like the raging of the sea that cannot rest, whose waters cast up mire and dirt.

Thus much of the two first actions of conscience, which are to accuse and condemn: the second followeth to excuse and absolve.

To excuse, is an action of the conscience giving judgment that the thing is well done.

To absolve, is an action of the conscience giving judgment that a man is free and clear from fault and so from punishment.

From these two actions arise some special affections: I. boldness and confidence, Prov. 28.1. The righteous are bold as a lyon. II. Joy and rejoicing, 2. Cor. 1. 12. Our rejoicing is the testimony of my conscience, that in all simplicity and godly pureness I have had my conversation in the world. Hence it is said, that a good conscience is a continual feast.

Hitherto I have spoken how conscience gives judgment of things done and past: now followeth hir judgment of things to be done.

Conscience gives judgment of things to come, by foretelling, and (as it were) saying inwardly in the heart, that the thing may be well done. Of this kind of judgment every man may have experience in himself, when he is about to enterprise any business either good or bad.

By this we may see the goodness of God to all men. If a man being to make an unknown journey, should find one that would go with him and show him the way, and all the turnings thereof, he could not but take it for a point of courtesy. Well, we are pilgrims in this world, our life is our journey: God also hath appointed our conscience to be our companion and guide, to show us what course we may take and what we may not.

And here it must be noted, that in all things to be done, conscience is of great force and bears a great stroke. For, this is the beginning of a good work, that the conscience first of all give her judgment truly, that the thing may be done, and is acceptable to God. Rom. 14.23. Whatsoever is not of faith, that is, whatsoever is not done of a settled persuasion in judgment & conscience out of God's word, howsoever men judge of it, is sin. Again, God regards not the outward pomp of the action of the doer, but obedience and especially the obedience of the heart: therefore unless the conscience first of all approve the thing to be good and agreeable to God's will, it can be nothing else but a sin. And he that shall do a thing, because it is good in his own eyes, not knowing that God doth allow of it, prefers himself before God, & disobeies as the servant that in his masters house will not do his masters will but his own will.

From this former rule arise three other: the first, whatsoever is done with a doubting conscience is a sin. For example: some believers in the Primitive Church held, that still after the ascension of Christ there remained a difference between meat and meat, and therefore it was a scruple to them to eat of sundry kind of meats: now put the case, that by example they are drawn on to eat swine's flesh, or some other thing which they think is forbidden; this done, there is no question but they have sinned, as Paul proveth, Rom. 14. 14. I know and am persuaded through the Lord Jesus, that there is nothing unclean of it self: but unto him t • at judgeth anything unclean, it is unclean: and v. 23. He that doubteth, is condemned, if he eat, because he eateth not of faith.

The second, whatsoever thing is done in, or with an erroneous conscience, it is a sin. For example: in the Primitive Church diverse of the gentiles held this error, that fornication was a thing indifferent, and therefore conscience told them that they might do it: and yet nevertheless fornication in them was a sin, because conscience erred in her judgment. And evil remains evil, though conscience say the contrary a thousand times.

The third, what is done against conscience though it err and be deceived, it is sin in the doer. Example. An Anabaptist holding it utterly unlawful to swear, is brought before a magistrate; and urged either through fear or some like cause, takes an oath and that against his own conscience: now the question is, whether he hath sinned or no? Ans. He hath indeed sinned; not so much because he hath taken an oath, for that is the ordinance of God: but because he hath taken an oath in a bad manner, that is, against his conscience, & therefore not in faith.

Thus it is manifest that conscience bears a great stroke in all things that are to be said or done. And hereby we are advertised of many things. First, if a thing done without good direction of conscience be a sin, then much more that which is done without good direction of God's word is a flat sin: for without direction of God's word, conscience can give no good direction. And if God will hold that for a sin which is done without direction of his word, then no doubt God's word ministers sufficient direction for all actions whatsoever: so as if a man be but to receive a morsel of bread into his mouth, it can so far forth direct him, that in doing of it, he shall be able to please God. If this were not true, mans case were most miserable. For then we should sin in manifold actions, and that without remedy. And hereby the Word, I mean nothing but the Scriptures of the old and new testament, which contain in themselves sufficient direction for all actions. As for the law of nature, though it afford indeed some direction; yet is it corrupt, imperfect, vncerten: & whatsoever is right and good therein, is contained in the written word of god. And as for the best unwritten traditions, let all the Papists in the world answer if they can, howe I may in conscience be persuaded that they are the word of God. If they say that the ancient fathers of the Primitive Church avouch in their writings that they are Apostolical traditions, I answer again, howe shall I know and be certain in conscience that the fathers subject to error, in saying so, have not erred.

Again we learn hence, that a good intention is not sufficient to make a good work, unless withal conscience give judgment that God doth approve the action. This shows the ignorance of our people, that when as, in their dealings they run upon a good meaning, then always they think they do well and please God.

Thirdly, hence it appears that all things devised by man for the worship of God, are flat sins; because conscience cannot say of them that they please God, Isaiah 29.13. Mar. 7.7.

Lastly we learn here that ignorance of God's will and word, is a dangerous thing, and makes the life of man to abound, yea to flowe with a sea of offenses against God. Men commonly think that if they keep themselves frō perjury, blasphemy, murder, theft, whoredom, all is well with them: but the truth is, that so long as they live in ignorance, they want right and true direction of conscience out of God's word, and therefore their best actions are sins, even their eating and drinking, their sleeping and waking, their buying and selling, their speech and silence, yea their praying and serving of god. For they do these actions either of custom, or example, or necessity, as beasts do, and not of faith: because they know not God's will touching things to be done or left undone. The consideration of this point should make every man most careful to seek for knowledge of God's word, and daily to increase in it, that he may in all his affairs have God's laws to be the men of his counsel, Psal. 116. 24. that he may give heed to them as to the light shining in a dark place, 2. Pet. 1.19. that he may say with Peter, when Christ commanded him to launch forth into the deep, and to cast forth his net: Lord we have been all night, and have catched nothing: yet in thy word will I let down my net, Luk. 5.5.

CHAP. III. Of the kinds of conscience: and of conscience regenerate.

COnscience is either good or bad.

Good conscience is that which rightly according to God's word, excuseth and comforteth. For the excellency, goodness, and dignity of conscience, stands not in accusing, but in excusing. And by doing any sin whatsoever to give an occasion to the conscience to accuse and condemn, is to wound it and to offend it. Thus Paul saith that the Corinthians wounded the consciences of their weak brethren, when they used their liberty as an occasion of offense to them, 1. Cor. 8,9, 12. Again, he calleth a good conscience, a conscience without offense, that is, which hath no stop or impediment 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 innocence did only excuse and could not accuse him for anything: though it may be, an aptness to accuse was not wanting, if afterward an occasion should be offered. And hence we have further direction to consider what a good conscience is, namely such an one as by the order set down in the creation, excuseth only without accusing. Yea to accuse is a defect in true conscience, following after the first creation. For naturally there is an agreement and harmony between the parts and the whole: but if the conscience should naturally accuse there should be a dissent and disagreement and division between the conscience and the man himself.

Regenerate conscience is that which being corrupt by nature, is renewed and purged by faith in the blood of Christ. For to the regenerating of the conscience, there is required a conversion or change; because by nature all men's consciences since the fall are evil, and none are good but by grace. The instrument serving 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 works to serve the living God.

The property of regenerate conscience is twofold: Christian liberty, and Certentie of salvation. Because both these have their place, not in the outward man, but in the spirit and conscience.

Christian liberty, is a spiritual and holy freedom purchased by Christ.

I say, it is spiritual, first to put a difference between it and civil liberty, which stands in outward and bodily freedoms and privileges, secondly, to confute the Jews, that look for earthly liberty by Christ: and the Anabaptists, who imagine a freedom from all authority of Magistrates in the kingdom of Christ.

Again, I say it is an holy freedom, to confute the Libertines, who think that by the death of Christ they have liberty to live as they list.

Lastly, I say it is purchased by Christ, to show the authority thereof. Gal. 5. 1. Stand fast in the liberty wherewith Christ hath made you free. And to confute the Papists, whose doctrine in effect is thus much, that this liberty is procured indeed by Christ, but is continued partly by Christ, and partly by the man himself.

Christian liberty hath three parts.

The first, is a freedom from the justification of the moral law. For he that is a member of Christ, is not bound in conscience to bring the perfect righteousness of the law in his own person for his justification 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 us from the curse of the law, when he was made a curse for us.

By this first part of Christian liberty, it appears that there cannot be any justification of a sinner by works of grace before God. For he that will be justified but by one work, is debtor to the whole law, Gal. 3.3. but no man that is a member of Christ is debtor to the whole law; for his liberty is to be free in that point: therefore no man is justified so much as by one work of his own.

The second part, is freedom from the rigor of the law, which exacteth perfect obedience and condemneth all imperfection, Rom. 6. 14. Sin hath no more dominiō over you: for ye are not under the law, but under grace. 1. John. 5.3. This is the love of God, that ye keep his commandments: and his commandments are not grievous:

Hence it followeth, that God will accept of our imperfect obedience, if it be sincere: yea he accepts the will, desire, and endeavor to obey for obedience it self, Malachi. 3.17. And I will spare them as a man spareth his own son that serveth him.

The third part is, that the conscience is freed from the bond of the ceremonial law, Gal. 3.25. But after that faith is come we are no more under a schoolmaster. Eph. 2. 15. And hath broken the stop of the partition wall, in abrogating through his flesh, the law of commandments which standeth in ordinances. Coloss. 2.14. And hath put out the hand writing of ordinances which was against us. v. 26. Let no man therefore condemn you in meat and drink, or in respect of any holy day, or of the new moon, &c.

Hence it followeth, that all Christians may freely without scruple of conscience, use all things indifferent, so be it the manner of using them be good.

And first, when I say th • t all may use them, I understand a twofold use; natural, or spiritual.

The natural use, is either to relieve our necessities, or for honest delight. Thus the Psalmist saith, that God gives not only bread to strengthen the heart of man, but also wine to make glad the heart, and oil to make the face to shine, Psal. 104.15. and God hath: put into his creatures infinite varieties of colors, savors, tastes, and forms, to this ende that men might take delight in them. Hence it follows, that Recreation is lawful, and a part of Christian liberty, if it be well used. By recreation, I understand exercises & sports, serving to refresh either the body or the mind: and that they may be well used, two rules especially must be remembered. The first, that lawful recreation stands only in the use of things indifferent. For if the things be commanded by god, there is no sporting in them; or if they be forbidden, there is no using of thē at all. Upon this ground, sundry kinds of recreation are to be neglected. As I. the dancing commonly used in these days, in which men and women, young men and maids, all mixed together, dance to the sound of the instrument or voice in time and measure, with many wanton gestures, and that in solemn meetings after great feasts. This exercise cannot be numbered among things indifferent: for experience showeth, that it hath been usually either a fruit or a follower of great wickedness, as idolatry, fornication, drunkenness • e; hereupon, one well compared it to a circle, whose center was the devil. Again, if we must give an account of every idle word, then also of every idle gesture and pace: and what account can be given of these paces backward & forward, of caprings, iumps, gambols, turnings, with many other frisks of lightness and vanity, more beseeming goats and apes, of whom they are commonly used, then men. Whereas Solomon esteemed laughter as madness, he would (no doubt) have condemned our common lascivious dancing much more for madness, laughter being but the least part of it. II. Dicing, which is precisely the casting of a lotte, not to be used at our pleasures, but in matters of weight and importance. And of this kind are all gains, the ground whereof are not the sleight of man's wit, but lotte alone. III. Plaies and interludes, that stand in the representation of the vices and misdemeanor of the world. For if it be not lawful to name vices, unless it be in the way of dislike, Eph. 5.3. much less is it warrantable to gesture and represent vice in the way of recreation and delight. The second rule is, that recreation must be sparing, moderate, and lawful use of things indifferent, according to the rules following.

The spiritual use is, when we take occasion by the creatures to meditate and speak of heavenly things: as, upon the sight of the vine and the branches thereof, to consider the mystical conjunction between Christ & his church: by the sight of the rainebow to think of the promise of God of not drowning the world by waters: and by anything that befalls, to take occasion to consider in it the wisdom, goodness, justice, mercy, providence of God, &c.

I add further, that things indifferent; as bondage, outward liberty, riches, poverty, single estate, marriage, meat, drink, apparel, buildings, may be used freely, because they are neither commanded by God nor forbidden: & in themselves considered, they may be used or not used without breach of conscience.

The right manner of using them, is to sanctify them by the word & prayer, 1. Tim. 4.3,4. and not only some of them, but the use of them all. Meat, drink, and marriage are thus to be sanctified, as the place before noted declareth. Paul sanctified his journey on this manner, Act. 21.5. And the Jews were commanded to dedicate their houses at the first entrance, Deut. 20.5. By this dedication we may well understand not only the letting of the house, or the providing of a tenant, but also the sanctifying of it by invocation of God's name, that by his blessing the place with the rooms thereof might serve for their benefit and comfort. And on this manner to bless our dwelling places. when we first enter into them, is the best way that can be to preserve them from the casualties of fire within, and lightning from heaven, and from the annoyance and molestation of evil spirits, and other judgments of God.

Things indifferent are sanctified by God's word, because it shows what things we may use, and what things we may not: & if we may use them, in what manner it is to be done. And to this purpose the Scripture afford four rules.

The first, that all things must be done to God's glory, 1. Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. And that this may be performed, things indifferent must be used as signs & tables, in which we may show forth the graces & virtues that God hath wrought in the heart. For example: we must so make our apparel both for matter and fashion, and so wear it, that it may in some sort set forth to the beholder our modesty, sobriety, frugality, humility, &c. that hereby he may be occasioned to say, behold a grave, sober, modest person: and so of the rest. And the common sin of this time is, that meat, drink, apparel, buildings, are used as banners displayed to set forth to the world, man's riot, excess, and pride of heart.

The second. We must suffer our selves lawfully to be limited and restrained in the overmuch or ouercōmon use of things indifferent. I say the ouercommō use, because it is not God's will utterly and absolutely to bar us of the use of such things. Now the restrainers of our use, are two; the first is the law of charity. For as charity gives place to piety; so Christian liberty in the use of outward things, gives place to charity. And the law of charity is, that we should not use things indifferent to the hurt or offense of our brother. 1. Cor. 8.13.

Quest. Whether may a man use his liberty before such as are weak, and not yet persuaded of their liberty. Ans. Some are weak of simple ignorance, or because they have been deceived by the abuse of long custom: and yet are willing to be reformed. And before such we must abstain, least by example we draw them to sin by giving occasion to them of doing that whereof they doubt. Again some are weak upon affected ignorance or of malice, and in the presence of such we need not abstain. Upon this ground Paul who circumcised Timothy would not circumcise Titus.

The second restrainer, is the wholesome laws of men, whether Civil or Ecclesiastical. For howsoever things indifferent, after the law is once made of them, remain still indifferent in themselves: yet obedience to the law is necessary, and that for conscience sake. Act. 15.28.

The third. We must use things indifferent so far forth as they shall further us in godliness. For we ought to do all things not only to the edification of others, but also of our own selves. And therefore it is a flat abuse of Christiā liberty, for men so to pamper their bodies with meat and drink, that thereby they disable themselves to hear God's word, to pray, to give good counsel, to do the ordinary works of their callings.

The fourth. Things indifferent must be used within compass of our callings, that is, according to our ability, degree, state, and condition of life. And it is a common abuse of this liberty in our days, that the mean man will be in meat, drink, apparel, building, as the gentleman; the gentleman as the knight; the knight as the lord or Earl.

Now then things indifferent are sanctified to us by the word, when our consciences are resolved out of the word that we may use them, so it be in t • e manner before named, and according to the rules here set down.

They are sanctified by prayer, when we crave at God's hands the right use of them, and having obtained the same, give him thanks therefore. Coloss. 3. 17. Whatsoever ye do in word or deed, do all in the name of our Lord Jesus, giving thanks to God the father by him.

Thus much of Christian liberty, by which we are admonished of sundry duties: I. to labor to become good members of Christ, of what estate or condition so ever we be. The liberty of the city of Rome, made not only Romans borne but even the men of other countries seek to be citizens thereof. Act. 22.28. The privileges of the Jews in Persia made many become Jews. Hest. 8.17. O then, much more should the spiritual liberty of conscience purchased by the blood of Christ, move us to seek for the kingdom of heaven, and that we might become good members thereof. II. Again by this we are taught to study, learn, and love 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 selves with them: what a shame then will it be for us, to make no more account of the word of God that is the law of spiritual liberty. I am. 2. 16. III. Lastly we are advertised most heartily to obey and serve God according to his word, for that is the end of our liberty: the servant doth all his business more cheerfully, in the hope and expectation he hath of liberty. Again our liberty most of all appears in our service and obedience; because the service of God is perfect freedom: as on the contrary in the disobedience of God's commandments, stands our spiritual bondage.

The second property of conscience is an infallible certainty of the pardon of sin and life everlasting. That this point may be cleared, I will handle the question between us and Papists touching the certainty of salvation. And that I may proceed in order we must distinguish the kinds of certainty. First of all, Certentie is either Vnfallible or Coniecturall. Vnfallible, wherein a man is never disappointed. Coniecturall, which is not so evident, because it is grounded only upon likelihoods. The second all Papists grant, but the first they deny in the matter of salvation. Again certainty is either of faith, or experimental, which Papists call moral. Certentie of faith is, whereby anything is certainly believed: and it is either general or special. General certainty, is to believe assuredly that the word of God is truth it self, and this both we and Papists allow. Special certainty is by faith to apply the promise of salvation to our selves, and to believe without doubt, that remission of sins by Christ and life everlasting belongs unto us. This kind of certainty we hold and maintain, and Papists with one consent deny it; acknowledging no assurance but by hope. Moral certainty is that which proceeds from sanctification and good works, as signs and tokens of true faith. This we both allow, yet with some difference. For they esteem all certainty that comes by works to be vncerten and often to deceive: but we do otherwise, if the works be done in uprightness of heart.

The question then is, whether a man in this life may ordinarily without revelation, be infallibly certain of his own salvation, first of all and principally by faith, and then secondly by such works as are inseperable companions of faith. We hold this for a clear and evident principle of the word of God, and contrariwise the Papists deny it wholly. I will therefore prove the truth by some few arguments, and then answer the common objections.

Arg. 1. That which the spirit of God doth first of all testify in the heart and conscience of any man, and then afterward fully confirm; is to be believed of the same man as infallibly certain: but the spirit of God first of all doth testify to some men, namely true believers, that they are the sons of God: and afterward confirms the same unto them. Therefore men are infallibly to believe their own adoption. Now that the Spirit of God doth give this testimony to the conscience of man, the Scripture is more then plain, Rom. 8. 15. Ye have received the spirit of adoption whereby we cry, Abba, Father. The same Spirit beareth witness with our spirit, that we are the sons of God. Answer is made, that this testimony of the Spirit is given only by an experiment or feeling of an inward delight or peace, which breeds in us not an infallible but a conjectural certainty. And I answer again that this exposition is flat against the text. For the Spirit of adoption is said here not to make us to think or speak, but to cry Abba, Father: and crying to God as to a father argues courage, confidence, and boldness. Again the same Spirit of adoption is opposed to the spirit of bondage causing fear: and therefore it must needs be a Spirit giving assurance of liberty, and by that means driving away distrustful fears. And the ende, no doubt, why the holy Ghost comes into the heart as a witness of adoption is, that the truth in this case hidden & therefore doubtful, might be cleared and made manifest. If God himself have appointed that a doubtful truth among men, shall be confirmed and put out of doubt by the mouth of two or three witnesses, it is absurd to think that the testimony of God himself knowing all things and taking upon him to be a witness, should be conjectural. Saint Bernard had learned better divinity, when he said, Who is just, but he that being loved of God, returns love to him again? which is not done but by the Spirit of God revealing by faith unto man the eternal purpose of God concerning his salvation in time to come: which revelation undoubtedly is nothing else but an infusion of spiritual grace: by which, whilst the deeds of the flesh are mortified, the man is prepared to the kingdom of God, receiving withal that whereby he may presume that he is loved, and love again.

Furthermore that the Spirit of God doth not only persuade men of their adoption, but also confirm the same unto them, it is most manifest. Eph. 4. 30. Grieue not the Spirit whereby ye are sealed up to the day of redemption. and 1. v. 13. After ye believed, 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 us and given us the earnest of his Spirit in our hearts. Here the words of sealing and earnest, are to be considered. For things that pass too and fro among men, though they be in question, yet when the seal is put too, they are made out of doubt: and therefore when God by his spirit is said to seal the promise in the heart of every particular believer, it signifieth that he gives unto them evident assurance that the promise of life belongs unto them. And the giving of earnest is an infallible token unto him that receiveth it, that the bargain is ratified, and that he shall receive the things agreed upon. And it were a great dishonor unto God, to think that the earnest of his own Spirit given unto us, should be an evidence of eternal life, not infallible but conjectural.

Arg. 2. The faith of the Elect or saving faith, is a certain persuasion and a particular persuasion of remission of sin and life everlasting. Touching the first of these twain, namely that faith is a certain persuasion, yea that certainty is of the nature of faith; it appears by express testimony of Scripture. Mat. 14.31. O thou of little faith, why hast thou doubted? and • 1. v. 21. If ye have faith and doubt not. I am. 1.6. Let him ask in faith, and waver not: for he that wauereth is like a wave of the sea, • ust of the wind, and carried away. Rom. 4.20. Neither did be doubt of the promise of God through unbelief, 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 persuasion applying things believed: I prove it thus. The property of faith is to receive the promise, Gal. 3.14. and the thing promised which is Christ with his spirit, Joh. 1.12. Now Christ is received by a particular application, as will appear if we do but mark the ende and use of the ministry of the word, and of the Sacraments, For when God gives any blessing to man, it is to be received by man as God giveth it. Now God gives Christ or at the least offereth him not generally to mankind, but to the several and particular members of the Church. In the Lord's Supper, as in every sacrament, there is a relation or analogy between the outward signs and the things signified. The action of the minister giving the bread and wine to the hands of particular communicants, representeth God's action in giving Christ with his benefits to the same particular communicants. Again the action of receiving the bread and wine particularly, representeth another spiritual action of the believing heart which applieth Christ unto it self for the pardon of sin and life everlasting. Papists yield not to this: yet if they refuse to maintain this analogy, they overturn the sacrament and dissent from antiquity. Augustine saith, The body of Christ is ascended into heaven: some may answer and say, How shall I hold him being absent? how shall I reach up mine hand to heaven that I may lay hold of him sitting there? Send up thy faith, and thou hast laid hold of him. And what is more common then another saying of his: What meanest thou to prepare thy belly and teeth, Believe and thou hast eaten. Again Eph. 3.12. Paul saith, By Christ we have boldness and entrance with confidence by faith in him. In which words are set down two notable effects and fruits of faith: boldness and confidence. Boldness is, when a poor sinner dare come into the presence of God, not being terrified with the threatenings of the law, nor with the consideration of his own unworthiness, nor with the manifold assaults of the devil: and it is more then certainty of God's favor. Now whereas Papists answer that this liberty or boldness in coming unto God, proceeds of a general faith, they are far wide. It is not possible that a general persuasion of the goodness and truth of God, and of his mercy in Christ, should breed confidence and boldness in the heart of a guilty sinner, and no example can be brought thereof. This general faith concerning the articles of our belief, was no doubt in Cain, Saul, Achitophel, Judas, yea in the devil himself: and yet they despaired and some of them made away themselves: and the devil for all his faith, trembleth before God. Wherefore that faith which is the root of these excellent virtues of boldness and confidence, must needs be a special faith, that is, a large and plentiful persuasion of the pardon of a man's own sins and of life everlasting. Again Heb. 11. 1. faith is called hypostasis, that is, a substance or subsistence of things hoped for: where faith, in the matter of our salvation and other like things, is made to go beyond hope: for hope waits for things to come till they have a being in the person hoping, but faith in present gives a subsisting or being unto them. This cannot be that general faith (of Papists termed Catholic) for it comes short of hope, but it must needs be a special faith that makes us undoubtedly believe our own election, adoption, justification and salvation by Christ. And to this purpose have some of the fathers said excellent well. Augustine saith, I demand of thee, O sinner, doest thou believe Christ or no? thou sayest, I believe. What believest thou? that he can freely forgive thee all thy sins. Thou hast that which thou hast believed. Ambrose saith, This is a thing ordained of God, that he which believeth in Christ should be saved without any work, by faith alone freely receiving remission of sins. And with Ambrose I join the testimony of Hesichius upon Leviticus, who saith, God pitying mankind, when he saw it disabled for the fulfilling of the works of the law, willed that man should be saved by grace without the works of the law. And grace proceeding of mercy is apprehended by faith alone without works. Whereas in the two last testimonies, faith is opposed generally to all works, and is withal said to apprehend and receive, yea alone to apprehend and receive grace and remission of sins, they cannot be understood of a general but of a special applying faith. Bernard hath these words, If thou believest that thy sins cannot be blotted out but by him against whom thou hast sinned, thou dost well: but go yet further, and believe that he pardoneth thy sins. This is the testimony which the holy Ghost giveth in our hearts, saying, Thy sins are forgiven thee. For so the Apostle thinketh that a man is justified freely by faith. Papists being much choked with this place, make answer that S. Bernard doth not say that we must believe the pardon of our sins absolutely without respect of works, but that he requires the condition of our conversation and repentance, as signs whereby this persuasion is wrought. I answer again that he avoucheth plainly, the general faith whereby the points of religion are believed, to be but a beginning or rudiment of faith, and therefore not sufficient unless we go further and apply the grace of God to our selves by faith simply without respect of any condition performed on man's part. Indeed I grant that the truth of conversion and other works are by him mentioned afterward, but that was for this ende to show how any man may have a sensible and evident experience by works, as fruits of the pardon of his own sins and life everlasting, which he believeth.

Arg. 3. S. John penned his first epi • tle that he might show unto the church of God a way how they might ordinarily and fully be assured of the love of God and of eternal life: and therefore he affordeth us many pregnant testimonies for this purpose. 1. John. 2.3. And by this we know that we have known him, if we keep his commandments. 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 devil. 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 us, because he hath given us of his Spirit. chap. 5.2. By this we know that we love the sons of God, when we love God and keep his commandments. v. 13. I have written these things unto you which believe in the name of the Son of God, that ye may know that you have life eternal. To these testimonies, first of all answer is made, that none of them do necessarily imply a certainty of divine faith; because we are said to know the things which we learn by conjectures. Behold a silly and poor shift. Saint John saith, chap. 1.4. These things we write unto you that your joy may be full. Now it is but an vncerten joy that riseth by conjectural knowledge. Again this knowledge brings forth confidence and boldness even before God, c. 3. v. 19,21. and therefore it cannot but include an infalible certainty: and to put it out of question that the knowledge here mentioned is the knowledge of divine faith, or as infallible as it is or can be, it is added, chap. 4.16. And we have known and believed the love which God hath toward us. Secondly it is answered, that all these speeches are general and not concerning particular men: but it is false: for when Saint John saith [ we know ] he speaks of himself and includes the rest of the Church in the same condition with himself. Now he himself was fully assured of his own salvation. For Christ a little before his departure out of the world, did comfort all his disciples partly by renewing the promise of life everlasting and of the presence of his Spirit unto them; and partly by praying unto the father for their final preservation: so as they could not be fully resolved of their happy estate both in this life and in the life to come.

Arg. 4. Abraham's faith was a full persuasion whereby he applied the promise unto himself, Rom. 4.21. And this faith of his is an example propounded unto us according to which we are to believe: and therefore h • is called the father of the faithful, v. 16. and Paul having set down the nature and effects of his faith, saith, It was written not only for him but also for us which believe. v. 22. It is objected that Abraham's faith was not of salvation but it concerned his ishue in his old age; as Paul saith, Rom. 4. 18. Abraham above hope believed that he should be the father of many nations: according to that which was spoken, So shall thy seed be. Ans. We must distinguish the object of faith, which is either principal or less principal. Principal, is always Christ with his benefits: less principal, are other less and particular benefits obtained by Christ. As of Abraham's faith the object less principal was a carnal seed or ishue: and the principal object most of all respected as the foundation of all other blessings, was the blessed seed Christ Jesus. Gal. 3.16. To Abraham and his seed were the promises made. He saith not, And to the seeds, as of many • but, and to thy seed, as of one, which is Christ. And v • . 29. If ye be Christ's, then Abraham's seed. Thus it is plain that ishue was neither promised nor desired but with respect to Christ, who could not have descended of Abraham, if he had been wholly without seed.

Having thus alleged some arguments for the truth, I come now to consider the objections of the Papists. Object. I. Job being a righteous man wanted certainty of grace in himself, Job. 9.20. If I would justify myself, mine own mouth shall condemn me: if I would be perfect, he shall judge me wicked: though I were perfect, yet my soul shall not know it. Again v. 25. I am afraid of all my works, knowing that thou wilt not judge me innocent. Ans. Bildad in the former chapter extolled the justice of God: and Job in this chapter gives assent thereto, saying v. 2. I know verily it is so: and he likewise spends the whole chapter in magnifying the justice of God: and having propounded this ende of his speech, he doth not speak of himself and his own estate simply, as it is considered in it self: but as he esteemed himself being compared with God, specially then, when he entereth into a straight examination of his creature. And so must the speech be understood. If I were perfect, my soul should not know it, that is, I will not acknowledge or stand upon any righteousness of mine own, when God shall enter into judgment with me. And thus much the very Elect angels being in possession of heaven, and therefore having more then assurance thereof, cannot but say, when they are compared with God. Again, the words according to the original, are commonly of all and so may well be translated thus, Am I perfect: I know not my soul, I abhor my life; that is, if I think myself perfect, I have no respect of mine own soul: or thus, I am perfect in respect of you, and I know not my soul, and I abhor my life, namely in respect of mine own uprightness. And the other place is thus to be translated, • fear all my sorrows, and not all my works: for this is flat against the Hebrew text, and Popish translators themselves follow it not.

Object. 2. Eccles. 9. Man knows not whether he be worthy of love 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 love or hatred, all things are before them. As for these words ( all things are kept vncerten till the time to come ) are thrust into the text by head & shoulders; and Jerome hath them not. Secondly I answer, that the holy Ghost doth not deny simply the knowledge of gods love or hatred, as though there could be no certain assurance of it in this life. If we understand the words thus, then the argument of the holy Ghost must be framed on this manner. If love or hatred were to be known, then it must be known by the outward blessings of God: but it cannot be known by the outward blessings of God, for all things come alike to all: therefore love and hatred cannot be known. The proposition is false. For love may be known other ways then by outward benefits: and therefore the reason is not meet to be ascribed to the spirit of truth. Wherefore the true and proper sense of the words, is, that love or hatred cannot be judged or discerned by outward blessings of God. Saint Bernard speaks of this text on this manner, that no man knows love or hatred, namely by him: yet that God gives most certain testimonies thereof to men upon earth. And serm. 5. de Dedi • . his words are these: Who knows if he be worthy love or hatred? who knows the mind of the Lord? Here both faith and truth must needs help us, that, that which is hidden in the heart of the father, may be revealed unto us by the spirit: and his spirit giving testimony persuades our spirit, that we are the sons of God: and this persuasion is caused by his calling, and justifying us freely by faith. And S. Jerome (though commonly abused to the contrary) saith no more but that men cannot know love or hatred by the present afflictions which they suffer, because they know not whether they suffer them for trial or punishment.

Object. 3.1. Cor. 4. I judge not myself, I know nothing by myself. Here Paul as not being privy to his own estate, re • useth to give any judgment of his righteousness. Ans. It is manifest by the words of this epistle, that certain in Corinth, boldly more then wisely, censured the Apostles ministry, and withal disgraced it in respect of the ministry of other teachers. Therefore Paul in this chapter goes about to make an Apology for himself, speaking nothing of his own person and the estate thereof before God, but only of his ministry and the excellency thereof. And this is the judgment of Theodoret, Aquinas, & Lira upon this text. And when he saith, I judge not myself, his meaning is, I take not upon me to judge of what value and price my ministry is before God in respect of the ministry of this or that man: but I leave all to God. Here then Paul refuseth only to give judgment of the excellency of his own ministry, and in other causes he refuseth not to judge himself, as when he said, I have fought a good fight, I have kept the saith, hence forth is laid up for me the crown of righteousness which the Lord the righteous judge shall give me, 2. Tim. 4.8. And Chrysostom on this place saith, that Paul refused to judge himself not simply, but only for this ende, that he might restrain others, and teach them modesty. And where Paul saith, I know nothing by myself, the speech is not general, but must be understood of the negligences and offenses in the compass of his ministry. For he was privy to himself that in simplicity and godly pureness, he had his conversation in the world, 2. Cor. 1.12. and he knew this by himself, that nothing should sever him frō the love of God in Christ. Rom. 8.38.

Object. 4. That we may be justified there is somewhat required in us, namely faith and repentnnce: and where these are wanting, a man cannot be justified. Now no man can be certain by the certainty of faith, that he repents of his sins with all his heart, and that he hath such a faith, as God requires at our hands, considering there is no testimony in the word, of our faith and repentance in particular. Therefore no man can be certain by certainty of faith, that his sins are pardoned. Ans. It is not necessary that any man should be certain by faith of his faith & repentance; because faith is only of such things as are present, whereas faith and repentance are truly pre • ent in all that truly believe and repent, it shall be sufficient if a man may any way be infallibly certain that he hath them. And though some men falsely persuade themselves that they believe, yet he that hath true faith indeed knows that he hath true faith; even as certainly as he that understands, that he understands. Paul saith to the Corinthians, Prooue yourselves whether ye be in the faith or no, 2.13.5. hereby giving them to understand that all which believe, have the spirit of discerning to know certainly that they do believe. Again, he saith of himself, 2. Tim. 1.12. I know whom I have believed. And S. John saith, 1. epist. 3. 24. By this we know that he dwells in us by the spirit which he hath given us ; making no question of it, but that he which hath the spirit knows that he hath the same. And testimonies of men are not wanting in this case. August. Everyone seeth faith to be in his own heart, if he believe, if not, he seeth it to be wanting. Again, A believer seeth his own faith, by which he answereth that he believeth without doubt. and, He which loveth his brother, more knoweth the love whereby he loveth, then his brother whom he loveth. Again whereas it is said that having faith, yet we know not whether it be sufficient or no: I answer that faith being without hypocrisy, is sufficient to salvation though it be imperfect. God more respects the truth of our faith then the perfection thereof. And as the hand of the child or of the palsy man though it be feeble, is able to reach out it self and receive an alms of a Prince, so the faith that is but weak, is able to apprehend and receive Christ with all his benefits.

Object. 5. Prov. 28. Blessed is the man that feareth always. Phil. 2. Work your salvation with fear and trembling. Ans. There is threefold fear, one of nature, the second of grace, the third of distrust. Fear of nature is that whereby the nature of man is troubled with anything that is hurtful unto it, and therefore auoideth it. Fear of grace, is that excellent gift which is called the beginning of wisdom, and it is a certain awe or reverence unto God, in whose presence we do whatsoever we do. Fear of distrust is, when men tremble at the judgments of God for their sins, because they have no hope of mercy. Of these three, the first was good by creation, & therefore it was in our Savior Christ, but since the fall it is defective. The third is a vice called slavish fear. And the second is that which is commanded in these and the like places of Scripture; the intent whereof is to make us circumspect and fearful, least we should offend God by any sin, our own weakness considered, and the imminent judgments of God. And this kind of fear, as all the first, may stand with certainty of faith. Rom. 11. Thou standest by faith, be not high minded but fear. Psa. 2. Serue the Lord in fear, and rejoice in trembling.

Object. 6. Where there is no word, there is no faith. For faith and the word of God be relatives. But there is no word of God that saith to particular men; Cornelius, or Peter, or John, thy sins are pardoned, excepting a few persons, as Marie Magdalene, and the palsy man, &c. Therefore there is no particular faith. Ans. Though there be no word set down in Scripture touching the salvation of this or that particular man, yet there is set down that which is equiuolent to a particular word, and as much in effect. For the promise of remission of sins and life everlasting, is given with a commandment that every man apply the promise to himself, as I have before proved: and this is altogether as much as if every man's particular name had been put in the promise. I add further that the promises of the gospel must be considered two ways, first as they are generally set down in Scripture without application to any person: secondly as they are taught and published in the ministry of the word, the end whereof is to apply them to the persons of men, partly by preaching and partly by administering the Sacraments of Baptism and the Lord's supper, which are seals of righteousness of faith. Now the promise applied and (as I may say) particularized to the members of the Church, is by the virtue of God's ordinance as much as if God himself had given the promise particularly, and annexed men's names unto it. It is further answered that the promise of remission of sin, is preached not simply but upon condition of men's faith and repentance, which indeed cannot be certainly known. I answer again, (as I have already proved) that he which truly believeth and repenteth, knoweth that he doth certainly believe and repent.

Object. 7. To believe the pardon of a man own sins, 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 under these words: I believe remission of sins: and I prove it thus. These words are an article of Christian faith, and therefore they must in sense contain more then the devil doth or can believe; now the devil believeth thus much, that God gives remission of sins to his Church. Christian men therefore must go one step further, and believe particularly the remission of their own sins. Otherwise if the Papists will have the Catholic faith to believe no more in this point, then the damned spirits believe, let them take it to themselves. But they reply further, that if there were any such article of faith, then some persons must believe, that they are just, though they willingly commit mortal sin, which is an evident falsehood. Ans. He that believes the pardon of his own sins by true faith, hath the spirit of God in him, and a constant purpose not to sin against God; and therefore if he sin, it is against his purpose, and without any full consent of will: and it is not he that doeth, it but the sin that dwelleth in him. But if it so fall out, that the child of God be overtaken with any actual sin, then his case standeth thus: He hath by his fall wounded his conscience, weakened his faith, bereaved himself of God's favor, as much as in him lieth; made himself guilty of a sin and worthy of damnation: and God for his part accordingly turns the wonted signs of his favor into signs of anger and displeasure: and though it be pardoned in the purpose of God, yet is it not actually pardoned, till the party repent. Things standing thus, we teach not that men must believe the pardon of their sins while they live and lie in them; for that were flatly to teach falsehood for truth: but our doctrine is, that such persons must first of all humble themselves, and say with the prodigal child, that they have sinned against God, and are not worthy to be called his children anymore: and again renew their decayed faith and repentance • that they may believe (as before) their perfect reconciliation with God.

Object. 8. In respect of God, who is truth it self, we are to believe the promise in particular: yet if we respect our own unworthiness and indisposition, we are to fear and in some part to doubt. For the promise of remission of sins is not absolute, but depends upon the condition of our works. Therefore our certainty is only conjectural. Ans. I answer, first that in respect of our own unworthiness, we are not to doubt of our salvation, but to be out of all doubt, yea to despair before the judgment seat of God. For they which are of the works of the law, are under the curse, Gal. 3.10. and Paul saith of his own works of grace, In this I am not justified, 1. Cor. 4.4. And David being out of all doubt of his own deserved damnation in regard of his own unworthiness, saith freely, Enter not into judgment with thy servant, O Lord, for no flesh shall be justified in thy sight. Again the consideration of any unworthiness in our selves doth not hinder a resolution concerning God's mercy in Christ. For true faith makes an entrance unto God with boldness, (I say with boldness) even for those persons that are unworthy in themselves, Eph. 4. 12. And Abraham (whose faith is to be followed of us) did not upon the consideration of his old decayed body, rest himself with bare hope upon a likelihood of the accomplishment of gods promise, but he believed under hope even against hope. Rom. 4.18. Lastly I answer that the ground of the former objection is erroneous, namely that the promise of salvation depends on the condition of our works: because the Scripture saith, it is made and accomplished on man's part freely. I grant indeed that to the promise there is annexed a condition of faith: yet faith must not here be considered as a work, but as an instrument apprehending Christ with his benefits: and withal, repentance with the fruits thereof, are on our part required; yet no otherwise, but as they are necessary consequents of faith, and the signs and documents thereof.

Obie • t. 9. No man knows all his sins: no man therefore can certainly know that all his sins 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 sins, if some of them be unknown. And to make this manifest, I will lay down a more certain 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 unknown sins. God indeed requires a particular repentance for particular known sins; but if they be hidden and unknown, he accepts a general repentance. An example whereof we have in David, Who knows, saith he, the errors of this life? then purge me from my secret sins. If it were not as I have said, neither David nor any man else could be • aued. For when David • epented greatly of his murder and adultery, yet we find not that he repented particularly of his polygamy: which in all likelihood, through the swinge and custom of those times, was not then reputed to be any sin; specially in the person of a king: and yet because (as we know) he is certainly saved, this very sin is pardoned. Therefore when God pardons the known sins of men, whereof they do in particular repent, he doth withal pardon the rest that are unknown. And by this it appears, that the ignorance of some hidden sins, after a man with diligence hath searched himself, cannot prejudice an infallible assurance of the pardon of them all and of his own salvation.

Object. 10. We pray for the pardon of our own sins, and therefore we are vncerten of pardon: the man which knows that he hath pardon, need not pray for it. I answer first, when we are taught by Christ to pray for the forgiveness of our debts, we are put in mind not to seek the pardon of all our sins, whether past or present; but specially of our present and daily offenses, whereby we make our selves day by day guilty, till such time as we humble our selves & repent of them. Secondly by this petition we are taught to ask the increase of our assurance; because though God bestow endless mercy on us, yet we are skant in receiving of it: our hearts being like a narrow necked vessel, which being cast even into the Ocean sea, receiveth in water only drop by drop.

Object. 11. No man can believe his own salvation, as he believes the articles of faith: therefore no man can believe the pardon of his sins and his salvation by an infallible certainty. I answer, first that everyone that looks for salvation by Christ, is bound in conscience as certainly to believe his own salvation and adoption by Christ, as he believes the articles of faith. Because to the promise of life there is annexed a commandment to believe and apply it. Secondly this faith whereby we are to believe our own salvation, if we respect the true and proper nature thereof, is as certain as that faith, whereby we believe the articles of faith. Thirdly, as there be diverse ages in the life of man, so there be diverse degrees and measures of true faith. There is first of all a beginning or rudiment of faith, like the smoking flax and bruised reed, which Christ will neither quench nor bruise. Again there is weak faith, which believeth the promise truly, but yet is perplexed with many doubtings. Lastly, there is strong faith, which hath overcome all doubtings, and is not only for nature certain (as the former is,) but also a large and plentiful persuasion of God's mercy in Christ. Examples of this we have in Abraham, David, the Martyrs and such like worthy men. Now by the second faith, men do as certainly believe their adoption as the articles, but not so firmly and fully. But by the last, remission of sins is not only as certainly but also as fully believed as any article of faith.

Object. 12. Ancient fathers the lights of God's Church, have always condemned this infallible and special certainty of faith, which the Protestants hold and maintain. Ans. Though we build not the doctrine of our religion upon the judgments of men, yet we refuse not in this and other points to be tried by the fathers, whose writings well understood, make more for us, then for the Popish religion. And their testimonies commonly alleged to confute the certainty of special faith, are much abused. I. Many of them serve to prove that a man cannot judge and discern of every particular motion and grace of his heart, of the increase of these graces, and the contrary disease: of special vices and wants, many whereof are hidden from the understanding. Theodoret in his comment. 1. Cor. 4. I will not (saith he) free myself from sin, but wait the sentence of God: for it often falls out that men sin of ignorance, and think that to be equal and just which the God of all sees to be otherwise. August. de verbis dei • serm. 23. Peradventure thou finds nothing in thy conscience: but he finds something that seeth better. And upon Psal. 41. I know that the justice of my God shall abide, but whether mine shall or no, I know not: for the saying of the Apostle terrifieth me, He which thinks he stands, let him take heed least he fall. Here he speaks of his inward righteousness, and that, as it is considered in it self without the assistance of God. For he adds afterward, Therefore because there is no stability in me for myself, hereupon my soul is troubled for myself. Chrysostom. homil. 87. on John. I am grieved, least peradventure supposing myself to love, do not love as before: when I seemed constant and courageous unto myself, I was found but a dastard. These and a thousand like testimonies prove nothing. For though a man cannot fully discern his heart, either in respect of everyone of his own sins, or in respect of every grace; yet this hinders not but that he may have an infallible certainty of his salvation, and also a sufficient gift to discern his own faith and repentance. II. Other places must be understood of proud presumption, and of a kind of security, in which men dream of ease and liberty without trouble or temptation. August. de corrept. & grat. cap. 13. Who of all the company of the faithful, as long as he lives in this mortal condition, can presume, that he is of the number of the predestinate? And, de bona persevere. cap. 22. No man can be secure touching eternal life, • ill this life be ended. Bernard. epist. 107. Having now received the knowledge of himself in part, he may rejoice in hope, but not in security as yet. Hieron. Dan. 4. Let no man boldly promise to another the pardon of sins. III. Some places avouch that a man cannot be sure of perseverance to the end without falls and decays in grace: all which we grant. August. de ciuit. dei. lib. 11. cap. 12. Although the Saints be certain of the reward of their perseverance, yet they are found to be uncertain of the perseverance it self: for what man can know that he shall persevere in the practice and increase of righteousness unto the ende, except he be assured of it by some revelation. IV. Some places must be understood of experimental certainty, when the event is accomplished. Hieron • book 2. against Pelagians. Call no man blessed before his ende, for as long as we live here we are in the fight, and as long as we are in the fight, we have no certain victory.