A discourse of conscience wherein is set down the nature, properties, and differences thereofA discourse of conscience wherein is set downe the nature, properties, and differences thereof

Having thus alleged some arguments for the trueth, 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. v. 20. If I would justify my self, mine own mouth shall condem• […]: if I would be perfect, he shall judge me •ic•ed: though I were perfect, yet my soul shall […] know it. Again vers. 28. I am afraid of all my works, knowing that thou wilt not judge me innocent. Answer. Bildad in the former chapter had extolled the justice of God: & Job in this chapter gives assent thereto, saying vers. 2. I know verily it is so: and he likewise spends the whole chapter in magnifying the justice of God: and having propounded this end of his speech, he doth not speak of him self and his own estate ^bsimply, as it is considered […] it self: bus as he esteemed himself being compared with God, specially then, when he entereth into a straight examination of his creature. And so must ⟨p. 121⟩the speech •e understood, if […] […]; my soul should not know it, that is, I will not acknowledge or stand upon any righteo• of mine own, when God shall enter into judgement with me. And thus much the very Effect angels being in possession of heaven, and therefore having more then assurance thereof, can not but say when they are compared with God. Again, the words according to the original, are commonly of all and so may well •e translated thus, Am I perfect: I know not my soul, I ••horre my life: that is, if I think my self perfect, I have no respect of mine own soul: o• 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, I fear all ••y sorrows, and not all my works; for this is flat against the Hebrew text, and Popish transla•s themselves follow it not.