of the faithfull as long as he liues in this m[gap]rtall condition, can pre s[gap] th[gap] he is of the [gap] of the predestinate? And, De [gap]ono persev. c. 22. No man can be secure t[gap]ing [gap] all li[gap], till this life be ended. Bernard. epist. 107. Hauing [gap]ovve receiued the knovvledge of him selfe in part he may reioyce in hope, but [gap] [gap] [gap] as

[gap]. Hieron. Dan. 4. Let no man bolaly promise to another the pardon of his sinnes. III. Some places auouch that a man can not be sure of perseuerance to the end without falls and decayes in grace: all which we graunt. August. de civit. dei. li. 11. c. 12. Although the saints be

certen of the reward of their perseverance, yet they are founde to be vncerten of the perseverance, it selfe: for vvhat man can knovve that hee shall persevere in the practise and increase of righteousnesse vnto the end, except he be assured of it by some revelation. IV. Some places must be understoode of experimentall certenty, when the euent is accomplished. Hieronym. booke 2. against Pelagians. Call[gap]o man blessed before his e[gap]de, for as long as vvee live here vve are in the fight, and as long as vvee are in the fight vve ha[gap] no [gap] victory. V. Some places speakes of the uncertenty of other mens sal[gap]tion, which we grant. The authour of the booke de v[gap] [gap]. G[gap] [gap] ▪ clast. saith, we ca[gap] pr[gap]ce of [gap] [gap] before his end that hee shall be in the glory of the [gap]. August. lib. [gap] Per sever. c. 13. Men are not vv[gap] any [gap] asseveration to [gap] that [gap] [gap] [gap] this calling. VI. Some speake of that [gap] which comes by reuelation without the worde. Greg. lib. 6. [gap]. 2[gap]. 10 Gregoria,

Whereas you adde in your epistles that you will be earnest with me till I write, that it hath bene made knowen unto me that your s[gap]nes are forgiven you haue required a hard and unprofitable thing. Harde, because I am unvvorthy to vvhome a revelation should be made: Vnprofitable, because you must not be made secure touching your sinnes vnlesse it be in the last day of your life, for then you should not be able to bewaile the same sinnes. VII. Some places denie unto man that certentie which is proper to God, which is, to discerne in himselfe all things to come plainly, as they shal come to passe without helpe of testimonies and outward signes. Bernard. serm. 1. de Septuages. Who can say, I am of the elect? I am of the predestinate to life? certenly we haue none as yet but the affiance of our hope comforteth vs. Conferre these wordes with those that follow. For this cause certaine signes and manifest tokens of salvation are given, that it may be a thing out of doubt that he is in the number of the elect in vvhome these signes are.

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

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

Euery one that beleeues, is the child of God.

But I [gap]e beleeve,

Therefore I am the child of God.

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

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

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

Againe the same testimony is giuen otherwise thus;

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

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

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

we thinke on it or not, whether we sleepe or wake, and that by his owne inherent vertue; but by reasoning in syllogisme made by the good conscience: the

[gap] thereof beeing the outwarde signe in the sacrament. By means of which syllogisme the Holy Ghost mooues and stirres the mind, yea cherisheth and increaseth faith, on this manner.

Hee which vseth the elements aright shall receive the promises:

But I do, or I haue used the elements aright.

Therefore I shall receive the promises.

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

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

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

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

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

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

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

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

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

approoue of any good thing all this is very comendable, yet these men ofred when they depart home from the congregation say in effect on this manner, Religion stay thou here [gap] the Church do[gap] till the next Sabba[gap]h. For if [gap] looke into their priua[gap] conuersations, the gouernment of their families, or their d[gap]lings in their particular callings, we shall with gre[gap]e [gap] much disorder and litle conscience. It is a common practise of sick men when they make [gap] willes on their death beds, in the very first place to commend their bodies to the graue, and their soules to God that gaue them in hope of a better resurrection: and all this is well done: but afterward they b[gap]queath their goods gotten by fraud, oppression, and forged ca[gap]illation to their owne friends & children without making any recompence or satisfaction. But alas this should not be so: for obedience that goes with good conscience must be performed to all gods commandements without exception: and if if it be done but to some alone, it is but counterfeit obed[gap]ce: & he that is guilty in one is guilty in all.

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

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

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

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

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

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

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

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

Thus much of good conscience: Now followes euill conscience: and it is so called partly because it is defiled and corrupted by originall

sinne, and partly because it is euill that is troublesome & painfull in our sense & feeling, as all sorrows, calamities, & miseries are, which for this very cause also are called evils. And though co science be thus termed euil, yet hath it some respects of generall goodnes in [gap]s much as it is an instrument of the execution of diuine iustice; because it seemes to accuse them before God, which are iustly to be accused.