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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

speaking of the Limbus saith this place now remaineth empty So that the Papists you see shut the Fathers out of Heaven but for a time and that not to suffer the torments of hell but the punishment of losse onely But according to his proposition if the knowledge of actuall and eternall remission was no Article of the Jewes Creed they must needs suffer the losse of Heaven and the torments of hell and that not for a time but to eternity O fearefull consequence Remission (g) Necessaria est doctrina de remission peccatorum in Ecclesia nam haec porta est per quam ingredimur in coetum electorum vitam aeternam Aretius loc Com. de Remiss Peccat col mihi 191. of sinnes is the gate through which we enter into the company of the Elect and eternall life shut up this gate no getting into Heaven Now looke Pag. 51. In the New Covenant sayes he the Prophet Preached eternall remission but not yet actuall as though Gods people of old had not remission of sins in act before Christs comming in the flesh a man may as well say with the Papists they went not into heaven before Christs comming in his humane nature nay by this opinion they must never goe at all The Prophet David in preaching the new Covenant preached actuall remission Psalm 32.1 2. Blessed is the man whose transgression is forgiven that is remitted Blessed is the man unto whom the Lord imputeth not iniquity and ver 5. Thou forgavest the iniquity of my sinne that is thou didst remit as Saint (h) Beati quorum remissae sunt iniquitates● Tu remisisti impieratem peccati mei H●eron Descriptio beatitudinis petitur a causa efficiente continente quae est remissio peccatorum vel justificatio cum ejus effectis Ames Lect. in loc Hierome reads it this must needs beactuall remission and by consequent eternall in regard remission once had can never be lost and there is and ever was the same Numericall remission of sins to all beleevers All the Elect having alwayes (i) Non semper omnes electi eam habent actu sed omnes Credentes eam actu habent semper ergo electitum demum habent actu cum convertuntur fide donantur quoad propositum vero Dei eam habent Denique remissio seinel facta in hac vita semper in omnem aeternitarem durabit sic ut in aeternum non sunt imputandanohis peccata semel remissa Polan Syntag. lib. 6. cap. 36 pag. mihi 466. remission of sins in regard of Gods purpose and so it may be said to be eternall remission à parte ante as we use to say for time past and before it being in Gods eternall purpose but all the elect have not this remission alwayes in act when they doe beleeve and are converted then they have it in act and this is actuall remission Againe remission once granted doth remaine to all eternity for sinnes once remitted shall not be imputed to us for ever and thus it is eternall à parte post that is for time to come The second place he useth to prove his proposition pag. 52. is Gal. 4.25 (a) Ne enim videretur Jerosolymam a regibus patribus ingenuis liberis Abrahae filiis olim habitatam injuria comparate ancillae Hagar adstringit nominatim ad Jerosolymam praesentem ubi tunc Sacerdotes Scribae Pharisaei nomodidascali dominabantur in Synagoga Pareus in loc Jerusalem which now is and is in bondage with her children his argument from this place is this They that were in bondage had not knowledge of actuall and eternall remission He doth abuse this Text and wrests it contrary to the intent of the Scripture The Apostle by Jerusalem doth not understand the Jewes in the time of the old Testament but of Jerusalem that now is of the state of Jerusalem after Christ was manifested in the flesh as it was at that time when the Apostle spake these words And lest he should seeme injuriously to compare (b) Non considerat vetus Testamentum in se sed ostendit Hagar Ismaelem typum fuisse corum qui etiam manifestato Evangelio in serviture legis manere malunt quam amplecti veritatem Tossan in loc Jerusalem once inhabited of the Kings Patriarchs and free borne Sons of Abraham to Agar the bond-woman he doth restraine his speech to Jerusalem as it is now the present condition of it where the Priests Scribes Pharisees and the Teachers of the Law did rule in the Synagogue The Fathers before Christ did observe the Law by right because God did then command and approve of legall services but now these were abolished by Christ Yet these unbeleeving Jewes at this present would be under the Law in opposition to Christ and the freedome they might have by him and so bring themselves into bondage So that this place is not spoken of the Jewes in the time of the Law but of those who lived in the time of the Gospell For his answer pag. 53. That this was acknowledged that they should hereafter differ from servants but for the present they did not If they were for the present servants so farre forth that they lived and died without knowledge of actuall and eternall remission present they must needs perish and what benefit had they that the Church of the Jewes in after time should differ from servants who for the present lived and died in such a miserable condition But further to prove the people of the Jewes to be in bondage and so not to have knowledge of actuall and eternall remission he● goes on pag. 53. in these words If any say that the bondage of the Jewes was not a bondage of conscience but a yoake of ceremonies I answer Yes saith he even a bondage of conscience which stung their hearts for besides the authoritie of interpreters it is said that the children through feare of death were subject to bondage all their lives long Heb. 2.25 I would gladly know whom these interpreters are that hold that all the beleeving Jewes before Christs incarnation were under that bondage of conscience which stung their hearts Godly (c) Satan per peccatum in tristissima serviture sub jugo suo tenebar genus humanum ita ut non modo in continuo mortis meru essent verum etiam nihil aliud expectare possent miserrimi homines nisi ut per corporalem mortem in aeternam mortem seu damnationem praecipitarentur Osiand in loc Mors hic non separationem modo animae a corpore significat sed paenam quae ab irato deo infligitu●ut aeternum exitium comprehendat Calvin in loc Interpreters expound it thus That Satan by sinne did hold all mankind in a sorrowfull servitude and bondage under his yoake that they were not onely in continuall feare of death but by corporall death did feare the falling downe headlong into eternall death By death in this place is to bee understood not onely the separation of the soule from the body but the punishment which is inflicted upon us from an angry God so that it comprehends eternall destruction and thus every wicked man that is out of Christ is through the feare of death temporall as being the gate to eternall death all his life time

inanibus sed legis praedicatione cōminationeque paenarum a peccaris corum deterret paenitentibus remissionem peccatorum promittit Ludovic Lavat in Ezek. hom 47. Ezek. 13.22 Because with lyes yee have made the heart of the righteous sad whom I have not made sad and strengthened the hands of the wicked that he should not returne from his wicked way by promising him life Judgement must be applyed to whom it belongs and mercy to whom mercy belongs (g) Legem divinam vehementer acuit in vitia sui temporis vulgaria tanta cum acrimon̄ia in vectus est ut aculeos in animis hominum c. Evangelii itidem dulcissima praedicatione animos prosternatos sensu itae divinae percussos ere●it ad spem gratiae divinae ac salutis aeicrnae traduxit Melchior Adam in vita ejus Lucas Pollo a German divine a man of eminent parts was wont to preach the law exceeding earnestly inveighing against the common sinnes of the times in which he lived very ●●arpely That he left a sting in the consciences and mindes of men insomuch that sparing none he gave offence to some which he regarded not having Gods command and the examples of the Prophets and Apostles to back him Againe he Preached the Gospell most sweetely labouring to lift up such as were cast downe and sensible of the wrath of God due to them for their sinnes and to bring them to the hope of Gods free grace and Eternall salvation And in his last sicknesse he desired that when he should be in an Agony and lye a dying to be put in minde of foure things First of Consolations concerning the remission of sinnes Secondly of Consolations concerning Gods gracious presence in afflictions and death it selfe Thirdly concerning finall conservation that God will conserve and keepe his elect against sinne death Satan and hell to Eternall life Fourthly of those words of Christ The Righteous shall goe into life Eternall And did tell the Minister to whom he had committed this charge that in doing thus he should execute the office of a true Pastor And is not this the care of all Gods faithfull Ministers who have had experience of the worke of God upon their owne consciences (h) Quis infirmatur non aegritudine corporls sedanimi qualitatem cu●ae suaedeseribit ab effectibus internis Cajetan in loc Quis infirmatur in fide ego non infirmor Si enim aliquem in fide vacillate animadverto s● cujus fidē gravibus tentationibus concuti video ut vix subsistere queat ita ego certe afficior ac si ipse eas tentationes sustinerem neque conquiescere possum donce tales iterum erigam confirmē Luc. Osiard in loc 2 Cor. 5.11 Knowing therefore the terrour of the Lord we perswade men And when we see men in distresse of Conscience may we not say with the Apostle Who is weake and I am not weake 2 Cor. 11.29 Who is offended and I burn not I know there are in these parts of the Country many able Preachers who in their Sermons doe rightly and truely distinguish betweene Law and Gospell to the beating downe of the Kingdome of Satan and setting up the Kingdome of Jesus Christ in their severall Parishes whose bowells doe yearne over the soules of their people Witnesse their constant pious and painefull Preaching in such times when Preaching was most opposed whose tender bleeding Consciences having a hand of Iron held over them could not swallow downe that which this man did although their lively-hoods and liberties lay at Stake being threatned with suspension deprivation imprisonment witnesse the reading of the booke of Liberties and other innovations which he yeelded to without making question nay pleaded for them let him not goe about to cast dirt in their faces whose upright conversation and deare affection they expresse to the Soules committed to their charge makes them lovely and honourable in the sight of God and all that truely feare God In the beginning of pag. 27. This question is propounded Did not Moses preach grace The answer is No Moses preacheth the law of works This is answered before onely I propound two questions First whether did Moses ever preach justification by the workes of the Law in plaine termes whether did he ever lay this downe for a doctrine That a man may be justified by the workes of the Law in the sight of God Moses did preach the righteousnesse of faith and so he did preach grace Secondly Whether is not the (i) Foedus gratiae afferens applicans remissionem peccatorum justitiam vitam aetemā omnibus in Christum mediatorē credentibus ed perpetuum aeternum ac immutabile omnibus mundi temporibus unum arque idē nulli abrogationi obnoxium omnē verustatis ac novitatis ●ationem excludens cumun● cademque sir falutis via Gerha●d loco tō 3. col mihi 292. Covenant of grace one and the same preached in all ages by which all beleevers have beene are and shall be saved but we shall speake more fully of this hereafter I come to the next question propounded pag. 27. Did not Moses speake truth In the Pulpit he made this Answer that he did speake the truth and he did not speake the truth I meeting him on the morrow by accident told him that Moses was to be commended in that he spake the truth but he was blame worthy in that he did not speake the truth he made no answer for the present but writes to me afterward Nimirum tacuisse that he did conceale the truth And so makes him guilty of that which the Apostle pleads for his discharge Act. 20.27 I have not shunned to declare unto you all the Counsell of God And how it can stand with Heb. 3.5 (k) Summa vero est Mosen scilicet fideliter tradi disse populo quae illi Dominus mandaverat Calvin in loc And Moses verely was faithfull in all his house as a servant for a Testimony of those things which were to be spoken after Moses did deliver all things which were commanded him of God faithfully to the people for a Testimony of those things which were to be spoken these words are truely to be understood of the Gospell of Christ of which Moses was a witnesse so that here is set downe the (l) Sic consensus doctrinae M●sis atque Apostoli in hac Epistola ex plicatae non obs●●●e explicabitur Paraeus in loc Agreement betweene the doctrine of Moses and the Apostle expressed in this Epistle so that they were both witnesses of one and the same Christ of one and the same Gospell and did Preach one and the same Doctrine Certainely then Moses did not hold his peace concerning any Truth he was to deliver from God to the people But in Print he sets downe this answer to the question Did not Moses speake Truth yes according to Law and Conscience But not according as the Truth is and was in Christ Let us

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

atque praecones quibus Evangelium commendabatur ut enim lex Moysis pluribus miraculis in monte Sina per desertum authoritatem sibi conciliavit quae postea destiterunt cum ad terram promissionis ventum est eadem quoque ratione miracula nunc sublata sunt cum Evangelium per universum orbem diffusum est Pet. Martyr loc com clas prim cap. 8. fol. 33. answer as before by greater workes is not meant onely the gift of preaching but the gift of working miracles which is a gift distinguished from preaching as the Apostle proves 1 Cor. 12.4 Now there are diversity of gifts but the same Spirit ver 10. To another the working of miracles To cleare all If the conversion of soules by the Ministery of the word were the gift of miracles then the power of working miracles in the Church should never cease but that is already ceased and now taken away being necessary onely at the first planting of the Gospell but the Gospell being already planted they are not now necessary and therefore miracles now cease In the latter end of the 12. page he confesseth Moses his office was glorious but pag. 13. he hath these expressions Let Saint Paul speake more plaine 2 Cor. 3.9 If the ministration of condemnation be glory much more shall the Ministration of righteousnesse exceed in glory From this place he concludes that Moses is the Minister of condemnation John of Righteousnesse Moses of death John of life He is beside the particular intent of this Scripture That which the Apostle aimes at is not to compare Johns Ministery and Moses together but his owne Ministery with his adversaries as I shall shew at large when I come to expound the place Let me aske one question Was not God the Author of that which Moses was the Minister no man can deny it but lest I should be thought too captious let me shew you how the want of the true interpretation of this chapter and the right meaning of the Apostle hath beene the occasion of great Haeresie There was an Haeretique thirteene hundred yeeres agoe called Manes (r) Cōveniunt rebus nomina saepe suis à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from madnesse as (t) Insanis diabolicis artibus totum se tradidit Osiand Epitom Hist Eccl. Cent. 3. lib. 4 cap. 3. Osiander observes from his madde opinions he held (u) Videamus igitur quid me doceat Manichaeus Aug. to 6 Contr. Ep●st Manichael lib. unus Vetus testamentū repudiat Deum qui in ipsis locutus Manichaei maledictis impetunt De Prophetis sic dicit Spiritum corū esse impietatis sive iniqui●a●is ten●b atum quae ab initio emerserant propterea seducti locuti sunt excaecavit enim princeps eorum mentem siqui● sequi●ur sermones ipsorum moritur in aeternum illigatus in glebam quoniam non didicit cognitionem Paracleti Magdelurg cent 3 cap 5. de Haeres col mihi 77. Saint Augustine calls him Manichaeus He did reject the old Testament I tremble to write downe what he said concerning the Prophets The (w) Mo●tis esse asserit Manes Testamentum legis co quod Apostolus dixeri● 2 Cor. 3.7 Si Testamentum mortis Vetus Testamentum dixit esse alterius Dēi doctoris novum item alterius contraria enim trad●in utroque vide Magdeburg ibid. Verus Testamen●um ab ali● Deo Novum etiam ab alio Deo factum esse dixit utrumque enim Testamentum inter se pugnate Osi●nd Epitom Hist Eccles lib. 4. cap. 3. Magdeburgenses set downe this as one of Manichaeus his errours that he did hold and affirme the Testament of the law by which he meanes the Old Testament to be the Testament of death or condemnation and he laboured to maintaine his Haeresie from this Scripture which he alledgeth to prove Moses to be the Minister of death to wit this which now we are upon namely 2 Cor. 3.7 If the ministration of death c. This Haeretique doth likewise affirme That he which spake with Moses the people of the Jewes and the Priests in the Old Testament was the Prince of darkenesse And what doth he differ in making Moses the Minister of death and so of darkenesse He likewise did hold this damnable opinion that there was one God of the Old Testament another of the New and that the Old and New are contrary the one to the other Men must take heede how they handle a point of so high a Nature so rawly as I am sure he did when he preacht Now let us see the scope of the Apostle in this chapter 2 Cor. 3.9 The Apostle had to doe with (x) Impostores perst●●ngit qui cum legis doctrinam importunius urgerent se non novi sedpotius veteris restamenti ministros esse declarabant idque non sine ignominia Christi qui umbras istas abolere debuit Gualter in I. Epist ad Cor. hom 12. false teachers who were exceeding earnest in pressing the doctrine of the Law and that in opposition and to the undervaluing of Jesus Christ by whose comming those shadowes were and ought to be abolished and given over So that the opposition stands betweene Pauls doctrine and the doctrine of his adversaries the false Apostles Let us see first 2 Cor. 3.6 how the Law is called the letter and so killeth and how it is the ministration of death and condemnation The Apostle doth often use the word letter in opposition to the word Spirit because that which is called the Law of Moses was written Exod. 31.18 in Tables of stone with the finger of God to wit the Decalogue and therefore called the letter (y) Optima fuit ratio cur lex d●ceretur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per antonomasiam quod rectius converreris scriptum quam literam tamen volumus ex more literam interpretari Beza Annota● in Epistad Rom. cap 2. ver 27. But the Apostle lookes at somewhat more for because not onely the Ceremoniall Law but also the Morall which we call the Tenne Commandements did lead to Christ who is every way made Righteousnesse unto true beleevers this use of the law many of the people of the Jewes partly through ignorance and partly through obstinacie did contemne From whence it comes to passe that the Apostle speaking concerning the law onely from the (z) Modo ex Judaeorum hypothesi Beza in loc supposition of the Jewes who did applie the Law to themselves considered severally and apart and separated from Christ And from hence the Apostle calleth it the letter and so the naked Law by it selfe separated from Christ is in Scripture called the letter which is nothing profitable to salvation and this comes to passe through the corruption of mans nature Sometimes this opposition betweene the letter and the Spirit hath respect in particular to the Ceremoniall Law Then the Apostle calleth it the letter (a) Tunc Paulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat externum

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