Selected quad for the lemma: father_n
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A09400
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A discourse of conscience wherein is set downe the nature, properties, and differences thereof: as also the way to get and keepe good conscience.
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Perkins, William, 1558-1602.
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1596
(1596)
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STC 19696; ESTC S110415
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85,171
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182
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are forgiven thee For so the Apostle thinketh that a man is iustified freely by faith Papists being much choked with this place make answer that S. Bernard doeth not say that wee âust beleeue the pardon of our sinnes absolutely without respect of workes but that hee requires the condition of our conversion and repentance as signes whereby this perswasion is wrought I answer againe that hee auoucheth plainly the generall faith whereby the points of religion are beleeued to be but a beginning or âudiment of faith and therefore not sufficient vnlesse we goe further and apply the grace of God to our selues by faith simply without respect of any condition perfourmed on mans parte Indeede I graunt that the trueth of conversion and other workes are by him mentioned afterwarde but that was for this ende to shewe how any man may haue a sensible and euident experience by workes as fruits of the pardon of his owne sinnes life euerlasting which he beleeueth Argument 3. S. Iohn penned his first epistle that he might shewe unto the Church of God a way how they might ordinarily and fully be assured of the loue of God and of eternall life and therefore he affordeth vs many pregnant testimonies for this purpose 1. Ioh. 2. v. 3. And by this we know that we haue knowen him if wee keepe his commandements And v. 5. Hee which keepes his word in him is the word of God truely accomplished by this vvee know that wee are in him cap. 3. 10. By this are manifest the children of God and the children of the devill And v. 19. By this vve know that we are of the trueth and before him vvee shall make our hearts confident cap. 4. 13. By this we know that we dââll in him and hee in vs because he hath given vs of his spirit cap. 5. 2. By this vvee knowe that we love the sonnes of God when we love god and keepe his commandements vers 13. I have written these things vnto you vvhich beleeve in the name of the sonne of God that yee may knovve that you haue life eternall To these testimonies first of all answere is made that none of them doe necessarily imply a certentie of diuine faith because wee are saide to knowe the thinges which wee leaââ¦e by coniectures Beholde a ââ¦y and poore shifte Saint Iohn saieth cap. 1. vers 4. These things vvee vvrite vnto yââ that your âoy may be full Now it is but an uncerten âoy that riseth by coniecturall knowledge Againe this knowledge brings foorth conscience and bolââ¦sse even before God c. 3. v. 19 21. and therefore it can not but include an infallible cerâenây and to put it out of question that the knowledge here mentioned is the knowledge of divine faith or as unââââible as it is or can be it is added cap. 4 16. And vvee have knovvon and beleeved the love vvhich God hath tovvardes vs. Secondly it is answered that all these speeches are generall and not concerning particular men but it is false for when Saint Iohn saieth vve know hee speakes of himselfe and includes the rest of the Church in the same condition with himselfe Now hee himselfe was fully assured of his owne saluation For Christ a little before his departure out of the worlde did comfort all his disciples partly by renewing the promise of life euerlasting and of the presence of his spirite unto them and partly by praying unto the father for their finall preseruation so as they could not but be fully resolued of their happy estate both in this life and in the life to come ãâã 4. Abrahams faith ãâã a ãâã ãâã whereby hee applyed the promise vnto himselfe Rom. 4. v. â1 And this faith of his is an example propounded unto vs according to which we are to beleeue and therfore hee is called the father of the faithfull ââr 16. and Pââ¦l hauing ãâã downe the ãâã ââ¦d effectes of his faith saith It vvas ãâã ãâã onely for him but also for vs vvhich ãâã v. 22. It is obiected that Abrahams faith was not of salvation but it concerned his ãâã in his olde age as Paul saieth Rom. 4. v. ãâã Abreham about hope beleeved that ãâã ãâã ãâã the father of many nations according to that vvhich vvas spoken so shall thy seeâ⦠be Aâsvver Wee must distinguish the obiect of faith which is either principall or lesse principall Principall is alwaies Christ with his benefites lesse principall are other lesse and particular benefites obtained by Christ. As of Abrahams faith the obiect lesse principall was a carnall seede or issue and the principall obiect most of all respected as the foundation of all other blessings was the blâ⦠seede Christ Iesus Gâlat 3. v. 16. To Abraham and his seede vvere the promises made Hee saith not And to the seeds as of many but ãâã thy âeed as of ãâã which is Christ. And v. 29. If yee be Christs then Abrahams seed Thuâ it is plaine that issue was ââither promised nor desired but with respect to Christ who coulde not haue descended of Abraham if he had bene wholly without seed Hauing thus alledged some arguments for the trueth I come now to consider the obiections of the Papistes Obiect I. Iob beeing a righteous man wanted certenty of grace in himselfe Iob. 9. v. 20. If I vvoulde iustifie my selfe mine evvne mouth shall condemâ⦠ãâã if I vvoulde be perfect he shall iudge me âicâed though I vvere perfect yet my soule shall ãâã knovve it Againe vers 28. I am afraid of all my workes knovving that thou vvilt not iudge me innocent Answer Bildad in the former chapter had extolled the iustice of God Iob in this chapter giues assent thereto saying vers 2. I knovve verely it is so and hee likewise spendes the whole chapter in magnifying the iustice of God and hauing propounded this ende of his speech hee doth not speake of him selfe and his owne estate simply as it is considered ãâã it selfe bus as he esteemed himselfe being compared with God specially then when hee entereth into a straight examination of his creature And so must the speach âe vnderstoode if ãâã ãâã my soule should not knovv it that is I will not acknowledge or stand vpon any righteoâ⦠of mine owne when God shal enter into iudgement with me And thus much the very Efect angels beeing in possession of heauen and therefore hauing more then assurance thereof can not but say when they are compared with God Againe the words according to the originall are commonly of all and so may well âe translated thus Am I perfect I know not my soule I ââhorre my life that is if I thinke my selfe perfect I haue no respect of mine owne soule oâ thus I am perfect in respect of you and I know not my soule and I abhorre my life namely in respect of mine owne vprightnes And the other place is thus to be translated I feare all âây sorrowes and not all my works for this is flat against