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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91998	A den of theeves discovered. Or certaine errours and false doctrines, delivered in a sermon at a visitation holden at Baldocke in the county of Hertford, Decemb. 9. 1641. By Henry Denne, curate at Pyrton in Hertfordshire. And since printed by his owne appointment. Contradicted justly by many of the auditors. And confuted by Thomas-Atvvood Rotherham, now rector of St John Zacharies, London, and sometimes vicar of Iclkeford in Hertfordshire, neare Hitchin. Here you have the point of iustification by free grace fully handled, together with many difficult places of Scriptnre [sic] (much abused) plainly expounded; and some speciall cases of conscience resolved, whereby the weakest Christian, in the greatest conflict, may gather true and solid comfort. With severall tables very necessary and usefull for the reader. Published by authority.	Rotherham, Thomas Atwood, d. 1657.	1643 (1643)	Wing R2000; Thomason E251_3; ESTC R212516	114,466	110

is not rightly applyed As when we apply it to troubled Consciences to give satisfaction This is a meere false invention of his owne He dares not challenge any one Minister for this if he should he would withstand him to his face and prove him false The Apostle 2 Tim. 2.14 (a) Contentiosa hujusinodi disputatio non modo nullam afferr utilitatē sed detr●menti plurimum non aedificat sed destruit auditores minus veritatē penetrantes putantenim plerumque sunplices qui assistunt magis loquaces magisque clamosos magis esse sapientes intelligentes Espencaeus in loc chargeth that we strive not about words to no profit but to the subverting of the hearers I am sure he doth a great deale of wrong to some poore ignorant people who discerne not the truth but are ready to thinke him to be the most able man that can word it most and set up his owne credit by disgracing others but this is an unsound foundation to build upon for not he that commendeth himselfe is approved but whom the Lord commendeth 2 Cor. 10.18 Is any Minister that hath the charge of Soules upon him especially in these knowing times so grossely ignorant that when he sees a man in distresse of conscience through the apprehension of the wrath of God due to him for his sinnes to apply the terrours of the Law to comfort him And when we heare men that are troubled in their consciences to crie out of their unworthinesse and of the great imperfections which accompany their best actions saying as it is (b) Agnoscen da estgrati● sed non ignoranda natura Ambr. Com. in Evang. Luc. lib. 8. c. 17. Luk. 17.10 Wee are unprofitable Servants Now in this case is any Minister so shallow or unworthy as to apply the Law to give satisfaction This were to deale as cruelly as the bloudy Souldiers did with Christ in his extremity who gave him gall and vineger to drinke Mat. 27.34 The Elders (c) Scribitur in libro quodam Hebraico qui a pud eos intitulatur liber judicum ordinatiorum quon iam Solomon dixerat Proverb 31.6 Ideo ex occasione hujus vetbi Senio●es Judaeorum natuerant ut condemnatis ad more●m daretur vin●m aromaticum ad b●bendam it facilius tolerarent passionem In Hierusalem autem erant Matronae devotae compassi●ae quae ho●v●n●m dabant ex devotione Ju laei eigo ex nimia crudelltate moti tale vinum datum pro Christo allis duobas cum eo crucifi●● acceperuntfibi secundum quod dict 〈◊〉 Amos. 2. loco e●ns posuerunt acctum cum felle mixtum Lyrau p 5 fol. nuhi 85. among the Jewes from that of Solomon Prov. 31.6 Give strong drinke unto him that is ready to perish and wine unto those that be of a heavy heart made a Statute that those who were condemned to dye should have wine given them to drinke in their sufferings the death of the Crosse being most bitter mixed with comfortable and sweete spices that they might in the time of their extremity more easily undergo their paines I have read that in Jerusalem there were certaine devoute Matrons who out of compassion did at their owne charges provide this wine for those that were to be crucified Now the Souldiers moved with bloudy cruelty dranke that Aromaticall wine whith was provided for our Lord in the time of his suffering according to that of Amos 2.8 They drinke the wine of the Condemned and in stead thereof gave him gall and vineger to drinke O bloudy cruelty no lesse cruell is that Minister that doth apply the law separated and in opposition to the promises of the Gospell to give satisfaction to a troubled conscience The Apostle 2 Tim. 2.15 layes this charge upon a Minister to study to shew himselfe approved a workeman that need not be ashamed T is one thing to Preach another to be a workeman in Preaching I speake not against much and often Preaching I honour it with my heart but such as are longer in Preaching of a Sermon then in studying of it more frequent and longer time in the Pulpit then in their study they are not workemen not labourers but loiterers to whom woe belongs for doing the worke of the Lord negligently What is it for a man to give his Servants three meales a day and set nothing but bones husks and shells before them when men come up into the Pulpit without praemeditation they doe but vent their owne Ex Tempore frothy expressions And this is not preaching but to lavish out the precious time of grace And this is the cause of so many fond new upstart opinions Preaching is no such easie worke what ever ignorant men thinke Who is sufficient for these things 2 Cor. 2.16 Not Coblers and Tradesmen who to the dishonour of God and the ruine of this Nation pollute Gods Ordinances And would if they could trample Gods faithfull Ministers under foot and this flowes from a little ungrounded smattering knowledge they have gotten we must study to be workemen that need not be ashamed rightly (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza dividing the word of truth rightly cutting the word of Truth There is a foure foldexposition of this place First that it is a Metaphor taken from a sword or sharpe instrument wherewith things unprofitable superfluous and corrupt are cut off as the dead member from the living Ministers must be able to distinguish betweene the living and the dead and in their Sermons to divide the one from the other Secondly a Metaphor taken from husbandmen who cut streight furrowes or rather from men that are sawers of Timber who cut by a line not declining to the right hand or to the left but keeping to the rule so must the Ministers of God doe Thirdly from the Master of a Family that cuts bread for his children and distributes to every one as hee seeth need Fourthly from the Priests in the old Testament whose office was to cut the Sacrifices and to divide certaine pieces were to be offered to God in Sacrifice certaine to be for the Priest All these expositions are good and we learne from hence that it is the duty of every Minister according as his (e) Juxta singulotum ut cū glossa interlineati loquar cōpetentiam secundum uniuscujusque qualitatem Espencaeus in loc hearers are to instruct exhort rebuke comfort But how miserably is the word of God mangled by a company of unlettered unskilfull Laicks who never had authority either from God or man neither ability to take upon them so high and sacred an office We must distribute the word to every one according to their capacity to Babes milke to men of riper yeares stronger meate Taking heed how we give holy things to dogges or cast pearles among Swine our Sermons being like Davids song of Mercy and Judgement lest that complaint come against us (f) Deus non territat suos rebus

fruit is eternal Christ at the last will welcome none with a Well said but Well done good servant enter thou into thy masters joy If any shall preach to you that because you beleeve you need no repentance neither to bee sorrowfull in confessing your sinnes nor to aske pardon Tell them you have not so learned Christ who himselfe hath taught you that as duely as you aske for your daily bread you should likewise aske for the forgivenesse of sinne let me warne you in the Apostles words 2 Pet. 3.17 Yee therefore beloved seeing yee know these things beware lest yee also being led away with the errour of the wicked fall from your owne stedfastnesse And the very God of peace sanctifie you wholly And I pray God your whole spirit and soule and body be preserved blamelesse unto the comming of our Lord Jesus Christ And so I rest Your carefull Watchman for your soules good who seekes not yours but you THO. ROTHERHAM Septemb. 1. 1643. To my Loving Friends and sometimes Parishioners of Ickleford in the County of Hertford Deare Friends I Know this Booke in Answer to Master Denne was expected a yeare agoe and it hath beene almost so long finished But I have beene hindred by the great distractions of the times And my sickly and crazy body besides other deepe sorrowes which since have befalne me As the parting with a Sonne of no small hopes And the death of my truely religious and tender-hearted Mother of whom I may say as Saint Augustin of his Mother Confess lib. 1. cap. 11. Et conturbata mater carnis meae quoniam sempiternam salutem meam charius parturiebat She suffered sorer pangs that I might be borne againe then She did at my first Birth when in sorrow she brought me forth into the world Witnesse her last dying words which at her last farewell at the point of her death she did with deare affection expresse looking upon me stedfastly and saying O Sonne take heed how thou sinnest against God at any time And I may truly say of her as the same Father speaketh in the first of his Confessions An dicam vitam mortalem an mortem vitalem nescio Whether her whole life was a dying life or a living death I cannot tell but this I can tell to my hearts griefe her gray haires were brought downe with sorrow to the grave Thus you see my hinderances yet at last Post varios casus post tot discrimina rerum I have here presented my answer to the Printed Sermon And that I undertake this worke is not out of hatred to the man but love to the truth and to your soules let me advise you in our Saviours words to take heed what you heare and be not tossed to and fro with every winde of Doctrine He gives his booke this Title The Doctrine of John Baptist And yet every one may see he doth throughout his Sermon Preach downe Johns Doctrine as if of purpose he did intend to confute it Take heed of woolves in Sheepes clothing Aul. Gellius lib. 2. Noct. Attic. reports that the habit of Philosophers was once had in great esteeme and it hapned that a man infamous cloathed himselfe in the habit of a Philosopher and this man asking a gift at the hands of Herodes Atticus one of the Consuls for the Common-wealth of Athens he questioned him who he was but he with indignation answered him he was a Philosopher he might know him by his habit to whom the Consul replyed I see sayes he the face and cloathing of a Philosopher but no Philosopher I apply this to this Sermon Here is Christ pretended and Christianity but Faith and Repentance and Charity cryed downe which are the inside of a Christian And men may pretend the Preaching of Free Grace and Christ and this may make a faire shew but unlesse you see Faith working by love and repentance you cannot see a Christian but an Antichristian I am glad I have this love-token to leave with you whom I alwayes did and ever shall wish well I had while I lived with you a trembling care for your Soules good And I can speake it with a safe conscience I never willingly grieved any in the Towne If from some I had hatred for my good will I leave all to God who in time will lay every mans sinne at his owne doore I desire it may be in mercy to their Soules At my remove from you some imbittered Spirits did invenom their tongues against me and yet would appeare to the world as Angels of light at whose hands I have deserved better I may take up the Prophets complaint They said Let us smite him with the tongue and then we will regard none of his words And it is the Devils policy to raise an evill report against our persons that so he might take away the power of our Ministery from the hearts of men that are our hearers but I thank God who hath wrought otherwise in the hearts of most of my people with whom now I live whom I desire to be followers of me so far forth as I am a follower of Christ I speake not out of pride or singularity in regard of my selfe I thanke God I have learned quietly to passe by evill report but in respect of my Minstery Let my accusers be brought to my face if I cannot make a Christian answer to what any man can lay to my charge then let me be blamed I can truely say I have coveted no mans Silver Gold or Apparell And God knowes my heart my care hath beene more to inrich my selfe with inward abilities for my place than to get outward ability by my place I ever tooke more care for the state of my peoples soules than for my outward estate And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an inheritance among all them which are sanctifyed And thus I rest Your true Friend and sometimes carefull Minister THO. ROTHERHAM St. John Zacharies London from my Study August 24. 1643. The Names of the Authors used in this Booke set downe Alphabetically Augustinus Ambrosius Aretius Aquinas Amesius Aristoteles Beyerlinck Bellarminus Brugensis Beza Brentius Bocanus Chrysostomus Chemnitius Concil Trident. Chamierus Cornelius a lapide Cassander Calvinus Cajetanus Durandus Dionys Carthus Davenantius Estius Espencaeus Gregor Magn. Gerhardus Gulielm Paris Gualtherus Gloss interlin Hieronymus Henricus de Urimaria Add. in lib. Sent. Jausenius Joan. Mariana Isidor Hispalens Keckermanus Lombardus Lavaterus Laurentius Lessius Lyranus Machowius Martyr Melancthon Musculus Maldonatus Melchior Adam Molineus Magdeburgensis Osiander Pelargus Polanus Pareus Pererius Pellicanus Prosper Rivetus Rollocus Septuagint Surius Theophylactus Tossanus Toletus Wollebius Zanchius A Table of the principall Contents of this Booke A A Postles How said to doe greater workes then Christ Page 4. Actual remission by legall services p. 63. What actuall remission signifies 64. Actuall and eternall

in sinne and drunkennesse and is not reclaimed sure this rubbish must first bee cast out before Christ the foundation can bee laid hee sets downe a way contrary to Christs owne rule Matthew 12.29 How can one enter into a strong mans house and spoyle his goods except hee first bind the strong man Sinne being the strong man must first bee bound and cast out before Christ will enter and till wee can bring men to reclaime and get power over their corruptions no sure foundation can be layd What communion hath light with darkenesse and what concord hath Christ with (s) Nullus potest esse consensus Christo cum Belial id est cum Diabolo venit enim Christus ut destruat opera Diaboli Estius in loc Belial 2 Cor. 6.14 15. in preaching against these grosse sinnes wee shew our selves Ministers of the Gospel Titus 2.11 12 13. The Grace of God that bringeth salvation teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world but hee concludes if we have reclaimed men from these sinnes they are not any whit nearer the Kingdome of heaven Our Saviour is of a contrary minde who said to the Scribe Mark 12.34 Thou art not (a) Longior namque ignorantia est a regno dei quam scientia● Hier●nym in loc Ideo non fuit longe a regno Dei quia sententiae illius quae novi Testamenti evangelicae perfectionis est propria fauror extitisse probatus est Aquin. aur caten farre from the Kingdome of heaven In regard of his knowledge his discreet answer and that he was a favourer of Christ hee was nearer the Kingdome of heaven then those that were without that knowledge and respect to Christ which he had and lived in more grosse sinnes then he did and it is probable that (b) Ex quo judicamus hunc tandem ad numerum credentium accessisse Aretius Com in loc Parum adhuc abes a vera Dei agnitione quae progressu tem poris tibi contingere potest jam enim quasi in via es Ac verifimile est hunc Scribam post resatrectionem ad Christum redemptorem suisse conversum bene erga Christum affectus discessir si enim quidam curiositate impulsi Evangelicas conciones audiunt non ut discant sed ut novi aliquid audiant ●amen fieri potest ut meliores discedant aliquando Christum agnoscant quare sic formandae sunt conciones ut dociles sanabiles non repellan ut Luc. Osiand in loc afterwards he did beleeve and of nearer came to be within the kingdom of heaven So men that are by the Ministery of the Word brought to leave their sinnes they formerly lived in may be said to be and indeed are nearer the Kingdome of God then those which goe on obstinately in their sinfull courses Pag. 40. he useth this desperate expression Nay have wee not made them seven times more the children of hell when we doe by the blessing of God upon our preaching reclaim men from their former evill life which is the onely way and without which wee cannot lay a sure foundation doe we by this make them more the children of hell this is contrary to Christs way Mark 10.19 20 21. When the man told him hee had observed the Commandements from his youth Then Jesus beholding him loved him Sure hee did not count him seven fold more the child of the Devill for being reclaimed and there was no sure foundation layd our Lord tells him One thing thou lackest he was in a faire way to the Kingdome but to adde venome to his expressions he concludes Publicans and Har lots shall enter into the Kingdome of Heaven before such as are thus reclaimed and leaves it barely without expounding it the meaning is not such as now (e) Di●untur igitur publicani meretrices praecedere sacerdotes in regno Dei quia praedicationi Joannis sidem babentus paenitentiam egerunt Intelliguntur ejusmodi publicani meretrices non qui tales adhuc sunt sed qui tales olim suerunt Gerbard Haim Evang. par 1. cap. 151. pag. 834. are Publicans and Harlots but those who in times past were such but now beleeve and repent of their former evill life For to be Publicans and sinners and to enter into heaven is impossible Matth. 11.15 It is said the lame walke the dease heare that is those that were before lame and deafe doe now walke and heare So those that were before harlots are by Johns preaching true penitents and beleevers O desperate Doctrine tending to the undervaluing of sanctification and a holy reformation in the soules of men and to the ruinating of Christs kingly office who reignes in the hearts of his people subjecting them and brings under every high thought to the obedience of his will set downe in his word we are not of that mind that Sanctification is the foundation but where that is not there can bee no sure foundation Pag. 40. at the end and the beginning of the 41. farre be it from us to spend the time in prophane and vaine bablings Sure if his conference betweene a sick man and his pastor as himselfe confesseth in his Epistle to his neighbours of Pirton was the substance of ten yeares Sermons those must needs be stuffed with Tautologies and vaine repetitions over and over The peoples case is to be pitied and their patience to be admired who have lived so long time under a ministery that had so little substance ministring questions that tend not to the edifying but subverting of the hearers Whereas he sayes the Schoolemen spent themselves in frivolous disputations he doth in this betray his owne ignorance of their worth and learning for we have good experience of the wholesome use Protestant Divines have made of the Schoole men Page 43. at the beginning he propounds this question How did Johns doctrine burne and shine more then the Law I answer saith he The Law sanctifieth to the purifying of the flesh (d) Hic locus multis errandi occasionem praebuit quia non reputabant de Sacramentis tractari quorum spiritualis est significatio carnis emundationem exponumt quae●antum inter homines 〈◊〉 ficut prosani homines habebant sua piacula quibus scelerum infamiam delenent haec rero expositio nimis prosana est nam injuria fit Dei promissionibus si earum effectum restringineus ad poliuam duntaxat Calvin in loc Heb. 9.13 Johns doctrine purifieth the conscience To this I answer This place hath reference to Num. 19. The Apostles argument is from the lesser and the argument runs thus If the ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shal the blood of Christ purge your consciences c. This ashes did sanctifie the uncleane to the purifying of the flesh because those who for their outward uncleannesse were excluded from the

autem paenuentia seu conversio ad Deum tres partes continear con●ritionem fidem novam obedientiam Meluct part 3. pag. mihi 99. contrition and Faith two essentiall parts of that repentance Moses and the Prophets preached and new obedience a consequent What could Johns repentance be more then this how could the repentance he preached goe one step higher That had Faith to goe to Christ and higher Johns could not goe But John makes low the Mountaines did not the Prophets John cuts off legall praeregatives did not the Prophets by their preaching repentance doe so did they not drive men from resting in outward (a) Caeremoniae externaeà Deo institutae quamvis pertineant ad Dei landem honorem neque per se tamen neque in comparatione ad piam orationem laudis sunt Deo gra●ae Ames in loc docum 31. performances and in the worke done Psal 51.16 17. For thou desirest not sacrifie else would I give it thou delightest not in burnt offering The Sacrifices of God are a broken spirit a broken and a contrite heart o God thou wilt not despise John bringeth downe every high thought that exalteth it selfe against God did not the Prophets doe so Jer. 4.14 How long shall thy vaine thoughts lodge within thee Psal 139.23 24. Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me c. You see here must not be a thought left to exalt it selfe against God It is blasphemy to lay such a charge upon the Prophets Doctrine For if they did not by it labour to bring downe every high thought that did exalt it selfe against God their doctrine must needs cause them which were guided by it to come short of the glory of God which no man that understands himselfe dare affirme Pag. 48. he hath this passage I have observed some to confine repentance within the bounds of our conversation and make no difference between the repentance which was taught by the Prophets that repentance which was taught by the Son of God and his Ministers What he meanes by the bounds of our conversation he sets down himself pa. 49. li. 9. where he opposeth conversation to conscience The difference then which he makes between the repentance taught by the Prophets that which was taught by the Son of God and his Ministers is this namely that the Prophets repentance was confined within the bounds of mens conversation and did not extend it self to the conscience but only to their outward carriages behaviours This must needs be an hypocriticall repentance cleane contrary to that which the Prophets preacht which did as neerely concerne the conscience as the conversation and in preaching of it they principally aimed at the conscience and the inner man without which outward performances were as nothing and the outward conversation no whit acceptable to God who lookes at the heart I dare affirme that the repentance which the Prophets preacht was acceptable to God not bounded within the conversation but extending it selfe to the conscience witnesse (b) Loquitur primum de interiore conversione ut animum renovent si enim sons fuerit infectus paenitentia nulla crit sed hypocrisis Lavat in Ezech. 18. hom 82. Ezek. 18.30 31. Repent and turne your selves from all your transgressions and make you a new heart and a new Spirit And it is plaine that the doctrine of repentance taught by the Prophets and by the Sonne of God and his Ministers is for summe and substance one and the same And thus to charge the Prophets doctrine with hypocrisie is false doctrine in a high degree And this doth further appeare in that hee makes their repentance to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then the repentance taught by the Prophets should not differ from Judas his repentance which was without Faith which makes the difference betweene the repentance of Godly and wicked men Pag 48. at the latter end he saith It is a doctrine often heard of in your Pulpits That repentance doth wash away sinne And Pag. 49. in the latter end he hath these words To preach that teares doe wash away sinnes out of the sight of God which saith he I have heard some testifie that they have heard preached is a blaspemy against the blood of Christ It is very uncivill to charge blasphemy upon any Minister in publique and not to bring his accusers first to him in private they it may be through ignorance may mis-understand and I question not but if the Minister might be named he would maintaine what he had preached But grant it to be true that some have preached That repentance washeth away sinne And that teares doe wash away sinnes out of the sight of God it is blasphemy to say this is blasphemy for it is no other then the Scripture phrase (c) Exhortationis an em fumma est primum seria resipiscentia abslinens a malo Junius in loc Hortatur Judaeos ad paenitentiam Cal vin in loc Isa 1.16 Wash you make you cleane put away the evill of your doings from before mine eyes by washing in this place is meant serious and true repentance for the Prophet doth exhort the Jewes thereunto and by washing here is not to be understood the washing of the pollutions of the bodies of men but of their sins By make you cleane is not meant the cleannesse of their hands but of their life and conversation The Apostle James hath the like phrase Chap. 4.8 9. (d) Ipsa salutaris paenitentia ac vera refipiscentia per lotionem mundationem exprinitur ut Isa 1.16 Atque earenus hoc in loco Jacobus Mundate adhortans scil cos ad veram seriamque paenitentiam vitaeque pravae emendationem Laurentius Com. in loc Cleanse your hands you sinners and purifie your hearts you double minded By cleansing and washing is meant true repentance as in Isa 1.16 by hands we are to understand our sinfull actions and by hearts our corrupt affections Now how should our hearts and hands be cleansed and washed from sin the Apostle bids us be afflicted and mourne and weepe by weeping is meant teares of repentance So that to say teares of repentance doe wash away sinnes in the sight of God which is all one with the words of the Prophet Esay put away the evill of your doings from before mine eyes is warranted by these two places of Scripture compared together It is no blasphemy then to speake as the Scripture speaketh This saying hath been used often amongst some of the Ancient and had it beene blasphemy some Councell or other in all this time would have condemned them for it Saint (e) Flevit ergo amatissime Petrus flevit ut lachrymis suum posser lavare delictum tust veniam vis mereri dilue culpam lachrymis tuam Ambr. lib. 10. in Luc. cap 22 col mihi 216. Ambrose upon these

〈◊〉 〈◊〉 God-man according to both natures a mediatour to the Fathers and the people of the Jewes who lived in the time of the Law before he did assume his humane nature he was a Mediatour according to both natures because then he was the Mediatour of men as he was to be incarnate he is now a Mediatour as he is incarnate Saint (l) Unus est Deus unus Mediator Dei hominum homo Christus Jesus quoniam non est aliud nomen sub caelo datum hominibus in quo oporteat nos salvos fieri in illo definivit Deus fidem omnibus suscitans illum a mortuis itaque sine ista side hoc est sine fide unius mediator is Dei hominum hominis Christi Jesu sine fide inquam resurrection is ejus quam Deus hominibus definivit quae utique sine incarnatione ejus ac morte non potest veraciter credi fine fide ergo incarnation is mortis resurrectionis Christi nec antiquos justos ut justi essent a peccatis potuisse mundari Dei gratia justificari veritas Christiana non dubitat Aug. de peccat Origin lib. 2. cap. 24. to 7. Augustine makes this plaine from the 1 Tim. 2.5 For there is one God and one Mediatour betweene God and man the man Christ Jesus From whence hee concludes that without Faith or beleeving this one Mediatour of God and men the man Christ Jesus And that without beleeving the incarnation death and resurrection of Christ the holy Fathers could not be made cleane and justified by the Grace of God that they should be justified from their sinnes And this saith the Father the Christian veritie doth not doubt So then it is plaine that the people of the Jewes having Christ their Mediatour according to both natures and beleeving his incarnation death and resurrection without which they could not be justified before God had knowledge both of Actuall and eternall remission And did beleeve Actuall and Eternall remission of sinnes present their sinnes being in Jesus Christ Actually and Eternally remitted unto them For the meaning of this place John 1.18 The Jewes did depend altogether upon the authority of Moses in regard he spake with God face to face the Evangelist to the intent he might bring them off from that overvaluing esteeme they had of Moses in opposition to Christ denieth that any man hath seene God at any time but the onely begotten Sonne which is in the bosome of the Father one with him who knowes all his secrets he hath declared him By him Moses had those things which he delivered to the people (m) Per hunc gratiam achdem voluntas Patris exposita est Mosi per hunc datae sunt faederis tabulae factae sunt promissiones quicquid aliud beneficiorum Dei isti populo concessum est Muscul in loc by him the will of the Father was made knowne to Moses by him the Tables of the Covenant were given the promises were made and whatsoever other benefits were granted to that people of God And it is true that no man considered in his naturall condition hath seene God at any time 1 Cor. 2.14 The naturall man receiveth not the things of the Spirit of God Matth. 11 27. No man knoweth the Sonne but the Father neither knoweth any man the Father save the Sonne and hee to whomsoever the Sonne will reveale him The (n) Sensus igitur est quod absque revelatione per Filium in verbo Evangelii exterins per S. 8. illuminationem interius factam nec essentiae nec voluntatis divinae salutatis salvifica cognitio cuiquam hominum in hac vita obtingere possit Ger●ard loc Tom 9. col mihi 719. meaning is that without revelation by the Sonne in the Word of the Gospell outwardly and by the illumination of the holy Ghost inwardly it is impossible for any man to attaine to the saving knowledge of God And by this way did all beleevers in all times come to know God savingly without which it was impossible for them to be saved As for that place 2 Cor. 4.6 For God who hath commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ If we consider these words in (o) Alludit perpetuo in toto hoc sermone Apostolus ad Mosis faciem laciem illam non apertam utclara esset Dei imago sed opertam Beza in loc allusion to Moses they doe not exclude the people of the Jewes from having the knowledge of the glory of God in the face of Jesus Christ but they include thus much that we under the Gospell have a clearer light the vaile being done away Page 52. He makes use of Gal. 4.1 The Heire as long as he is a Childe differeth nothing from a servant though he be Lord of all Who are the Heires under age even the Jewes untill the time came that God sent forth his Sonne c. They were the Heires under age that differed not from servants Now I say sayes he They that had knowledge of actuall and Eternall remission differed from servants They that differed nothing from servants had not knowledge of actuall and eternall remission You see his Argument and what he concludes let 's see how he can make it good from the words rightly expounded The Apostle saith the Heire as long as he is a Childe differeth nothing from a servant The word nothing (p) Quod nihil differat a servo particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil intelligatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non absolute sed quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjectionem Par●us in loc is not to be understood absolutely but in regard of Subjection as is expounded in the second verse but is under Tutours and Governours as a servant is not at his owne liberty but under the command of his Master So the Heire while he is a Childe is under Tutors c. and differeth nothing from a servant in regard of his present subjection yet this Subjection doth not make him of a Sonne to become a servant for his Son-ship remaines for all that neither doth his differing nothing from a servant which is to be restrained to his present subjection take away his right of inheritance for the Apostle saith He is Lord of all And in this he differeth from a Servant who is no waies Lord neither doth remaine in the house alway as it is Jah 8.35 Well then according to the Metaphor take the Church of the Jewes for the Heires under age differing nothing from Servants Notwithstanding this servitude (a) Neque tamen haec servitus haereditati adoptioni corum derogabat crant nihilominus filii haeredes domini omnium sub externa servitute conscientias liberas habentes spiritu filiali intus Deo libere servientes certi enim de grathita remissione

comfort your drooping spirits against such desperate disconsolate doctrine as this meerely contrary to the doctrine of the Gospel and the true way of preaching Free Grace by Christ who will not breake a bruised Reed nor quench smoaking Flax if an an Angell from heaven preach any other doctrine beleeve him not I say againe cheere up your hearts The gates of Hell shall never prevaile against you you are rich in grace and all the pretious promises of the Gospel belong to you and all the riches of Gods mercie in Christ Jesus are yours what shall I say more I conclude God is yours Christ is yours and all is yours Now we are come to the third question laid downe in Page the 74. at the latter end Whether when Faith lies hid that wee cannot see that we beleeve by the inward Testimony of our conscience that it is possible our workes of pietie or charitie can assure us of salvation his answer is I say no and my reasons are these 1. That which makes me doubt of my Faith will make me doubt of the sinceritie of my worke 2. How is it possible I should judge my worke sincere when I cannot see I beleeve Whatsoever is not of Faith is sinne I answer there are diverse grounds which make a man doubt of his Faith different from those which make him doubt of the sincerit●e of his worke as through the want of apprehension whereby hee can say from his conscience that he is justified and at peace with God And in regard of spirituall desertions There is a twofold inward testimony of conscience The first is an immediate knowledge that a man doth beleeve which is by the prime and next efficient cause namely the Spirit of God called the (k) Id est eandem fidem ex ejusdem Spiritus afflatu dono Beza in loc Spirit of Faith 2 Cor. 4.13 and this is more fully set downe downe 1 Cor. 2.12 Now we have received not the spirit of the world but the Spirit which is of God that wee might know the things that are freely given to us of God The second inward testimony of conscience is the sinceritie of a mans worke whereby a Christian knowes he doth beleeve and concerning the sinceritie of the worke none can judge but a mans owne conscience whose proper office it is and this the Apostle sets downe 2 Cor. 1.12 For our rejoycing is this the testimony of our (l) Certebonam conscientiam habemus quod candide ca an misinceritate quam Dominus in nobis requiri● un sumus Luc. Ostand in loc conscience that in simplicitie and godly sinceritie not with fleshly wisedome but by the grace of God wee have had our conversation in the world Conscience being that privitie which the soule hath to things knowne to none but God and it selfe is able to judge of the intention of every action So that as a tree is knowne by the fruits in like manner Faith is certainely knowne by its fruits as the cause is knowne by the effect And the Apostle (m) Insallibile est signam vere r●natorum organm a postenori valer Arett com in loc 1 Joh. 3.14 makes love to the brethren an infallible signe of a regenerate man We know that we have passed from death to life because we love the brethren So that although we cannot immediately see that wee doe beleeve yet if we find in our conscience that wee love the brethren we know by this that wee doe beleeve for as breath is a certaine signe and evidence of present life so love to the brethren of present Faith even as wee see that when the Sunne is eclipsed though the earth wants the light of it yet not the reall influence and though men see not the Sunne in the light of it they doe see it in its reall influence and vertue So although Faith may be hid in regard of the soules immediate seeing it yet it may evidently see it doth beleeve in regard of Faiths reall influences and effects love to the brethren being one and thus though Faith lies hid Charitie doth and can assure us of our salvation Pag. 75. What workes are done in Faith sayes he that the same acts may not be done in the spirit of bondage If you say indeed that the actions are the same but they differ in the end I grant it and in the efficient also but as I cannot discerne the efficient so neither can I discerne the end of my worke To this I answer I discerne the efficient by the end he that hath a discursive intellect and can make use of that reason which God bath given him can easily tell to what end hee undertakes such and such an action The end being the first thing in the (a) Finis qui ultimus est executione primus est intentione omnis intellectus operativus incipit a fine Keckerm System lib. 1. pag. 165. intention and that which first sets the minde on worke about this or that thus in temporalls so likewise in spiritualls The Christian being able to make use of his sanctified reason can easily tell the intent of his heart and the end hee aymes at especially having the word of God as a sure rule to goe by he can tell whether he loves the brethren out of any by end he hath or onely as brethren setting all other respects aside And finding this holy affection in himselfe must needs conclude it cannot bee in a man that doth not beleeve I have heard of a very godly Minister who as I take it being sicke to death was much troubled about his evidence and doubted whether he did belong to God or no at the last Well sayes he the devill shall never gull me I have one evidence will assure me without faile I am certaine I love Gods people and so gathered comfort Upon these grounds I am bold to determine the question affirmatively That although Faith lies hid for the present yet a man from workes of pietie and charitie which he findes in himselfe may have assurance that he doth beleeve and so is in the state of salvation In his conference pag. 12. he doth confesse Where unfained love to the brethren is found it may be a testimony of grace received but he objects How shall I know his answer is That unlesse we beleeve truely we cannot know we love unfainedly therefore though our love heare witnesse to our Faith before men yet our Faith beares witnesse to our love in the secrets of our heart neither can it ever appeare to bee true love that proceeds not from a heart first imbracing Christ by Faith To this I answer by my loving unfainedly I know I beleeve truely the truth of my worke being an infallible evidence of the truth of my Faith and I can trie my worke by the sure rule of the Word which will not faile and thus though I cannot see my Faith formally yet I can see it effectively I meane in

its effective energie and efficacie Againe our love doth not onely beare witnesse to our Faith before men but also to our selves that we doe beleeve our consciences telling us that it is such a love that must needs flow from Faith and be a fruit and effect of it Good (b) Opera bona tripliciter veniunt consideranda 1. Ratione materiae sive objecti circa quod versantur 2. Ratione originis ex qua procedunt 3. Ratione finis in quem fiunt Laurent com in Epist Jaceb pag. mihi 178. workes are to be considered 1. In regard of the matter or object about which they are conversant 2. In regard of the originall from which they doe proceed 3. In regard of the end for which they are done Now who can judge of the proper and formall object of a mans love to the brethren whether grace be it or no or who can tell whether it flowes from a sincere affection to grace or no or whether there be any by end or not another man cannot judge 1 Cor. 2.11 For what man knoweth the things of man save the spirit of man which is in him by the (c) Spiritus hominis significar substantialem hominis pattem animum seu intellectum conscientiam hominis quae cuique certissime dictat quid in intimis cordis recessibus lateat quisque in sinu gerat Pare com in loc spirit wee are to understand the substantiall part of man the mind or intellect and conscience which doth certainly dictate and tell to every one what lies hid in the secret passages of his heart and every thing that hee carrieth in his bosome for the mind of man doth not onely understand those things which are abroad or mans outward actions but his very inwards And by reflexion upon it selfe knowes and understands that it understands it selfe And thus its plaine that no other can judge of a mans true love to the brethren but his conscience and spirit and the spirit sanctified can by the Word judge certainly another but conjecturally And thus you see our love beares witnesse to our faith in the secrets of our heart and doth infallibly evidence to us that we doe beleeve And my conscience evidences to me that this love could not be in my heart unlesse I had Faith and our Saviour tels us Mat. 25.40 (d) Eleemosyna haec est quae Christum pascit esurientem in paupere Prosper De promis praedict Dei par 2. cap. 7. Inasmuch as we imbrace his Brethren by acts of love we imbrace him in our armes which none can doe without Faith In his conference Pag. 13. he layes downe this as a Note of love to the brethren If they be in poverty to sell the whole or halfe of our possessions and divide among them The sicke man propounds this question Can I not love them unlesse I sell my possessions and divide among them The Minister makes answer Verily no for true love binds us not onely to lay downe our goods but our lives also where need requireth The sicke man saith He hath not loved them thus The Minister tels him then he hath loved them in word not in deed in tongue not in truth And concludes that few can by this marke be assured of their salvation because they come so farre short of the precept and example of our Lord. To this I answer Cannot a man love the Brethren unlesse he actually sell the whole or halfe of his possessions and divide among them its enough if he carry a minde to sell them if need require which every good Christian doth and will in case of necessity part with his estate and life too Pag. 14. In his conference he saith I doe for the present beleeve untill I shall see ground to the contrary that Saint John doth principally speake of our assurance whereby we know (e) Nos scimus quid nos scimus quia transivimus de morte ad vitam undescimus quia diligimus fratres Nemo interroget hominem redeat unusquifque ad cor suum si ibi invenerit Charitatem sraternam securus sit quia transiit de motte ad vitam Jam in dextra est Aug. Expos in Epist Joan. tract 5. col mihi 613. in fine one another to be the children of God this shewes he understands not the meaning of this place it being chiefely to be understood of the evidence we have in our selves Pag. 15. I doe affirme saith he that he that hath no greater witnesse in himselfe than love to the brethren shall never attaine to assurance of Salvation Mark how within the compasse of three leaves he doth say and unsay for Pag. 12. He doth confesse unfained love to the brethren is a testimony of grace received Now whosoever hath a testimony that he hath received Grace hath assurance by this of his Salvation it makes no matter whether the Testimony he hath be greater or lesse so it be sound and true and a Christian in this case may argue a minore ad majus from the lesser to the greater for he that in Truth hath this witnesse is infallibly certaine of the greater and may by this know that he hath that I meane Faith if by it he understands the greater They are cursed speeches of the sicke man to say Hell gapes for him he shall be damned And cursed be the time that ever I laid a foundation upon the sands As though to affirme that unfained love to the brethren is an infallible note of true beleevers were to lay a foundation upon the sands whereas the Apostle affirmes as much Master Perkins speaking of the right way of ministring comfort to a party distressed layes this downe for one ground Namely to love any man because he is a Christian and a childe of God is a sensible and certaine note of a man that is partaker of the true love of God in Christ and he proves it by this place we are upon 1 Joh. 3.14 Having laid downe this ground saith he The way whereby the party in distresse may be brought within the compasse of the promise of Salvation stands in two things in making tryall and applying of the promise First when a man is in the fit of Tentation he will say resolutely he is sure to be damned Aske him in this fit of his love to God he will answer he hath none at all but aske him further whether he love a man because he is a Christian and a Childe of God then he will say he doth indeed In the second place the applying of the promise of life everlasting to the party distressed And that is done by a kinde of reasoning The first part whereof is taken from the Word of God The second from the testimony of the distressed conscience And the conclusion is the applying of the promise on this manner Major Minor He that loves a man because he is a Christian and a childe of God is certainely himselfe a true childe of God But thou lovest a man because he is a Christian and a childe of God Therefore thou art a childe of God Conclus and art translated from death to life as the Apostle speakes Another ground of comfort for a party distressed Master Perkins layes downe from the unfaigned desire after grace which he in his Conference Page 3. and in his Booke Page 74. doth utterly reject First saith Master Perkins let the comforter aske the party in distresse whether he beleeve and repent The distressed party answers no he cannot repent nor beleeve Then we must further aske whether he doth desire to beleeve and repent To this he will answer he doth desire it with all his heart Now for applying the promise to the distressed the Argument will run thus He that hath an unfained desire to repent and beleeve hath remission of sins and life everlasting Major Minor Conelus But thou hast an earnest desire to repent and beleeve in Christ Therefore remission of sinnes and life everlasting is thine Thus Master Perkins But that I may comfort the poore weake Christian against such Doctrine as this That such as doe desire to beleeve doe not beleeve I will conclude with an Example I have read in the workes of that famous Divine Master Greenham who tels of one Master Chambers of Leycester who in his sickenesse grievously despaired and cryed out that he was damned and after dyed yet it is not for any to note him sayes he with the blacke marke of a reprobate One thing which he spake in his extremity O that I had but one drop of Faith must move all men to conceive well of him for by this it seemeth he had an heart which desired to repent and beleeve And therefore a repentant and beleeving heart indeed Blame me not for having a second bout at such Doctrine as this so destructive to poore distressed Consciences so contrary to the Word of God and against the experience of every true broken hearted Christian What Doctrine soever tends to the vilifying of a sanctified life is a Doctrine of devils though it appeare as an Angell of light And such as labour to make the Law of God of no use not so much as a rule of life to a beleever doe deny the Kingly Office of Christ and they are Antichrist Now the Lord give us broken hearts that we may be low in our owne eyes and not be led by our owne humours but that we may be guided by the Spirit of truth according to the word of Truth I will present you with the golden chaine of Salvation and I have done 1. God hath ordained 2. Christ hath merited 3. The Word doth promise 4. The Sacraments doe seale 5. Faith doth receive 6. The mouth doth confesse 7. Workes doe testifie Now to God onely wise Father Sonne and Holy Ghost be all praise as is most due for evermore FINIS