there is nothing peculiar to Paul, for in this very action of his he is an example vnto vs, 1. Tim. 1. 16. F[gap] this cause (saith he) was I receiued to [gap], that Iesus Christ should she[gap] first [gap] [gap] all lo[gap]g [gap]ffering vnto the e[gap]sample of the[gap] which shall in time to c[gap]e belee[gap]e in [gap]im to [gap]ter[gap]ll life. Againe Philip. 3. 8. he saith, I thinke allthings but losse, that I might winne Christ, and might be fo[gap]n[gap] in him not having mi[gap]e [gap]vv[gap]e righteousnes, but that vvhich is through the faith of Christ, that I may knovv him [gap] the v[gap] of his resurrection: and af [gap]erward he [gap]ddeth. v. 15. L[gap]t vs as many as be perfect be [gap] mi[gap]ed. III. Whatsoeuer we pray for according to Gods will, we are bound to beleeue that it shall be giuen vnto vs. Mark. 11. 24. Whatsoeuer ye des[gap] when ye pray, belee[gap] that y[gap] shall haue i[gap], and it shall be done vnto you. But we pray for the pardon of our owne sinnes, and for life euerlasting by Christ; and that according to the will of God. Therefore we are bound in conscience to beleeue the p[gap]don of our owne sinnes and life euerlasting. IV. If God should speake particularly to any man, and say vnto him, Cornelius, or Peter, beleeue thou in Christ, and thou shalt be saued; this commaundem[gap] should binde him particularly. Now when the Minister lawfully called,

in the name and stead of God publisheth the Gospel to the congregation, that is as much as if God himselfe had spoken to them particularly; calling each of them by their names and promising vnto them life euerlasting in Christ. 2. Cor. [gap]. 20. We as ambassadours for Christ, as though God did be seech you through vs, pray you in Christs stead, that ye be re[gap] ciled to God.

It may be and is obiected, that if euery man be bound in conscience to beleeue his owne Election and saluation by Christ, then some men are bound to beleeue that which is false, because some there be euen in the middest of the Church, which in the counsell of God were neuer chosen to saluation. I answeare, that this reason were good, if men were bound absolutely to beleeue their saluation without further respect or condition: but the bond is conditionall, according to the tenour of the couenant of grace; for we are bound to beleeue in Christ, if we would come to life euerlasting, or if we would be in the [gap] uour of God, or if we would be good disciples and members of Christ.

In that we are bound in conscience on this manner to beleeue the promises of the Gospell with an application of the benefites

thereof to our selues, sundrie necessarie and profitable points of instruction may be learned. The first, that the popish Doctours abolish a great part of the Gospel, when they teach that men are bound to beleeue the Gospel onely by a Catholicke saith, which they make to be nothing else but a gift of God, or illumination of the minde, whereby assent is giuen to the word of God that it is true; and more specially that Iesus is Christ, that is, an all-sufficient Sauiour of mankinde. All which the damned spirits beleeue: whereas the Gospel for the comfort and saluation of mens soules hath a further reach, namely to inioyne men to beleeue that the promise of saluation is not onely true in it selfe, but also true in the very person of the beleeuer, as appeares euidently by the Sacraments which are as it were a visible Gospel, in which Christ with all his benefits is offered and applied to the particular persons of men: to this ende, no doubt, that they might beleeue the accomplishment of the promise in themselues.

Secondly, we learne that it is not presumption for any man to beleeue the remission of his owne sinnes: for to doe 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 vs in conscience, to belo[gap]ue the remi[gap]ion of our owne sinnes: and therefore rather [gap] to doe it is p[gap]ous disobedience.

Thirdly, we are here to [gap]rke and to re[gap] ber with care, the foundation of the [gap] certen[gap]e of mans salo[gap]ion For if man be bound in conscience first to giue assent to the Gosp[gap]t and secondly to applie [gap] to himselfe by true faith, then without doubt a man by faith may be certenly perswaded of his owne [gap] and saluation in this [gap] without any ext[gap]ordinarie reuelation: Gods commaundements beeing in this and the like case[gap] possible. For commaundements are either Legall or Evangelicall. Legall shew vs [gap]t disease, but giue vs no remedie: and the perfect doing of them according to the intent of the law giuer, by reason of mans weaknes and through mans default, is impossible in this world. As for Evangelicall commandements, they haue this priuiledge, that they may and can be performed according to the intention of the Lawgiuer in this life: because with the commandement is ioyned the inward operation of the spirit, to inable vs to effect the dutie commaunded: and the will of God is not to require absolute perfection at our hands in the Gospel as in the law: but rather to qualifie the rigour of the law by the satisfaction

of a mediatour in our steads and of vs (we beeing in Christ) to accept the vpright will and indeauour for the deede; as the will to repent, and the will to beleeue, for repentance and true faith indeede. Now then if things required in the Gospel, be both ordinarie and possible, then for a man to haue an unfallible certaintie of his owne saluation, is both ordinary & possible. But more of this point afterward.

Lastly, all such persons as are troubled with [gap], distrustings, vnbeleefe, dispaire of Gods mercie, are to learne and consider that God by his word bindes them in conscience to be[gap]ue the pardon of their owne sinnes be they neuer so grieuous or many, and to be[gap]e their own Election to saluation whereof they doubt, M[gap]hat are but civill haue care to auoid robbing and killing, because God giues commaundements against stealing and killing: why then should not we much more striue against our manifold doubtings and distrustings of Gods loue in Christ, hauing a commandement of God that calls vpon vs and binds vs to doe so.

Thus we see how Gods word bindes consciences now conscience being thus bound, againe bindes vs.

The bonde of conscience is called Guiltines. Guiltines is nothing els but a worke of the conscience,

binding ouer a man to a punishment before God for some sinne.

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

The improper binder is that which hath no power or vertue in it selfe to binde conscience: but doth it onely by vertue of Gods word or of some part of it. It is threefold, Humane lawes, an Oath, a Promise.

Touching humane lawes, the speciall point to be considered is, In what manner they binde. That this may in part be cleared, I will stande a while to examine and confute the opinion that the very pillers of the popish Church at this day maintaine; namely, that Civill and Ecclesi[gap]sticall Iuris[gap]ction haue a coactive povver in the conscience, and that the [gap] made thereby doe as truly and properly binde (as they speake) to mortall and venial sinne, as Gods law it selfe. The arguments which they commonly vse, are these.

Argum. 1. Deut. 17. That man that vvill [gap] presumptuous[gap]y, and not ob[gap]y the

au[gap] horitie of the priest, or I[gap]dge, shall [gap] and th[gap] shalt take away euill from Israel. Here (say they) the precepts of the high priest are Imperia, not [gap]dmonitions or exhortations, and they binde in conscience; otherwise the transgressours thereof

should not haue bin punished so seuerely. Answ. The intent of this law (as a very child may perceiu[gap]) is to establish the authoriue and right of the highest appeales for all matters of controversie in the Synedrium o[gap] great court at Ierusa lem. Therefore the words alleadged doe not giue vnto the priest a soveraigne power of making lawes, but a power of giuing iudgement of controuersies, and that according to lawes alreadie made by God himselfe: from which iudgement there might be no appeale. Nowe this power of determining doth not constraine conscience, but the outward man to maintaine order and peace. For what reason is there that that sentence which might be either a gainsaying of Gods law, or a mistaking of it, should binde the conscience to a sinne. Againe, not euery one that refused to subiect themselues to the sentence of this court, were straightway guiltie of sinne (for this did Ieremie the Prophet, and Christ our Sauiour, when they were condemned for wicked persons) but he that presumptuously despised the sentence, and by consequent the authoritie it selfe, which was the ordinence of God, was guiltie. Lastly, the seueritie of the punishment, which is temporall death, doth not argue any power in the iudge of binding conscience: this they might haue

learned of their owne D[gap]ct[gap] [gap], who holdeth that they that binde any man to mortall sinne, m[gap]st be able to punish him with answe[gap] rable punishment, which is eternall death.

Argum[gap] Math. 16. What soeuer ye shall bind vpon [gap] shall be [gap] in heauen. Here to binde, is to make lawes [gap]ning conscience according to Matth. 23. 4. They binde [gap] bur[gap]ns, and lay the[gap] [gap] mens [gap]. Ansvver. The [gap] power of binding and soo[gap], is not belonging to any creature; but is p[gap]op[gap] to Christ, who hath the keyes of heauen and hell, he openeth and no man sh[gap] h[gap] [gap] [gap]d no man openeth, R[gap] 3. 7. As for the power of the Church it is nothing but [gap] ministerie of seruice whereby men publish and pro[gap] that Christ bindeth or Ido[gap]eth. Againe, this binding stands not in the power of making lawes, but in remitting and retaining of m[gap]n's sinnes, as the words going before declate, v. 18. If thy brother sinne against thee, &[gap]. and Christ [gap]eweth h[gap] ▪ owne meaning, when he [gap]ith, Whose sinnes ye remit they are remitted, and [gap]hose sinnes [gap] retaine they are retained, Ioh. 20. 23. [gap] before in the person of Peter promised them this honour, in this forme of words, Math. 16. I vvillgiue vnto thee the keyes of the

king dome of [gap]e [gap], what soeuer th[gap] shalt binde vpon earth, sh[gap] be bo[gap] in [gap]e [gap]. This which I say, is approoued by consent of auncient Divines, August. Psal. 101. ser. 2. Remission of s[gap] (saith he) is loosing: therefore by the law of contraries, binding is to hold sinne vnpardoned. Hilar. vpon Math. cap. 18. Whome they binde on earth, that is (saith he) leaue vntied of the knots of their s[gap]nes. 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 Againe both Origen, Augustine, and Theophilact attribute the power of biuding to all Christians, and therefore they for their partes neuer dreamed that the power of binding should be an authority to make lawes. Lastly, the place Matt. 23. 4. overturnes the argument, for there the Scribes and Phanses are condemned, because they laid upon mens shoulders the burdens of their traditions as meanes of God[gap] worship and things binding conscience.

Arg. 3. Act. 15. It seemes good vnto vs & the Holy Ghost, to lay no more burden on you the[gap] these necessary things, that yee abstaine from things offered to i[gap]ols, and blood, and that which is strangled, and fo[gap]nication. Here, say they, the Apostles by the instinct of the holy ghost make

a new lawe not for this or that respect, but simply to binde consciences of the Gentils that they might be exercised in obedience. And this is prooued because the Apostles call this lawe a burden, and call the things prescribed necessary, and S. Luke tearmes them, the commandements of the Apostles: and Chrysostome calls the Epistle sent to the Church, Imperium, that is, a lordly charge. To this they adde, the testimonies of Tertullian, Origen, Augustine. Answ. Though all be granted that the law is a burden imposed, a precept of the Apostles, a charge, againe that things required therein are necessary: yet will it not follow by good consequent, that the lawe simply bindes conscience: because it was giuen with a reseruation of Christian libertie, so as out of the case of scandall, that is, if no offence were giuen to the weake Iewes, it might freely be omitted. And that will appeare by these reasons. First of all Peter saith, that it is a tempting of God, to impose upon the Gentiles the yoke of Iewish ceremonies: hee therefore must needs be contrary to himselfe if he intend to binde mens 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 Ecclesiasticall or Apostolicall authority. I answer

againe, that a Mosaicall ceremony is still the same thing though it be stablished by a new authority. And wheras Christ by his death put an end to the ceremoniall lawe, it is absurde to thinke that the Apostles by their authority revived some part of it againe, and bound mens consciences therto. Secondly the Church of god in all places suffered this comandement to cease, which the faithful seruants of God would neuer haue done, if they had bin perswaded that this law had bound conscience simply. It is answered, that this law ceased not because the giuing of offence unto the Iewes ceased, but because it ceased vniuersally: yea but it could not haue ceased universally, if it had bound conscience simply, specially considering it was propounded to the Church without any mention or limitation of time. Thirdly Paul was present in this counsell and knewe the intent of this lawe very well, & therefore no doubt he did not in any of his Epistles gainsay the same. This being graunted, it can not be, that this law should bind conscience out of the case of offence. For he teacheth the Corinthians that things offered to idols may be eaten so be it the weake[gap] brother be not offended. Here it is answered that when Paul writ his first Epistle to the Corinthians, this co mandement of the Apostles touching things

strangled & bloode was not come unto them. Well, to grant all this which can not be prooued, let it be answered, why Paul did not now deliuer it, & why he deliuereth[gap] doctrine contrary to that which he had [gap] [gap] Hierusalem, which was that the Gentiles should absolutely abstaine from things o[gap]d to Idols. As for the testimonies of the fathers they [gap] bused. Indeed T[gap]li[gap] [gap] plainly, that christians in his daies abstained [gap] of blood, and he persvvades men to [gap] [gap] so doing, because he is of opinion (being indeed farre deceiued) that this very law of the Apostles must l[gap]st to the end of the worlde [gap]which conceit if the Papists hold not, what meane they to build vpon him. Origen saith, that this law was very necessary in his daies: and no [gap]. For by Idolithy[gap]s he understands not things that haue bene offered to idols, & are afterward brought to priuat houses or to the market as other common meates, but he understands things that remaine consecrated to idols, & are no where els used but in their temples, which we grant with him must for euer be avoided a[gap] meanes and instruments of Idolatry wheras the law of the Apostlesspeaks only of the first kind. As for things strangled and blood, hee takes them to be the deuils foode: and for this cause hee approoues

abstinence from them. And whereas Augustine saith, that it is a good thing to abstain fro things offered to idols, though he be in necessity, [gap] must be understoode of the first kind of Idolithy[gap] which [gap]re yet remaining in the idoltemples still consecrated unto them, and not of the second, of which the Apostles law (as I haue said) must be understood.

Arg. 4. Ioh. 21. Christ saith to Peter, [[gap]] [gap] my [gap]: that is, (as the word importeth) [gap] and rule my sheepe. Answ. This feeding and ruling stands not in making new lawes, but in teaching and gouerning the Church of God according to the doctrine which they had receiued from Christ. And this action of feeding is ascribed to all Christians Revelat. 3. 27. who can not therupon chalenge a power of making lawes to the conscience.

Argum. 5. Ioh. 20. As my father sent me, so I send you: but Christ was sent of his father not only with power of preaching and ministring the sacraments, but also with authority of commanding and giuing iudgement. Answ. Is this kind of reasoning may stand, all the Apostles shall be made redeemers; for they were all sent as Christ was: and hee was sent not onely to preach the redemption of mankind, but also to effect and worke the same. It this be absurde,