A DEN OF THEEVES DISCOVERED Or certaine errours and false Doctrines delivered in a Sermon at a Visitation holden at Balâ—ocke 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 Ickleford in Hertfordshire neare Hâ—tchin Here you have the point of Iustification by Free Grace fully handled together with many difficult places of Scripture 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 John 4.22 Ye worship ye know not what we know what we worship for salvation is of the Jews Origen In Numeros Hom. 9. Nec Vetus Testamentum nomino ego legem si eam spiritaliter intelligam Illis tantummodo lex vetus efficitur Testamentum qui â—am carnaliter intelligere volunt Aug. Tom. 1. de vera Religione cap. 8. Multi ut Diem Diei videant gaudeant per Haereticos de somno excitantur Printed at London by R. Cotes and are to be sold by Samuel Cartwright at the signe of the Hand and Bible in Ducke Lane 1643. TO THE RIGHT VVORSHIPFVLL Sir WILLIAM LYTTON One of the Knights in Parliament for the County of Hertford SIR IT is a fault sometimes in good men when they write to great men to be too large in their praises farre beyond their deserts but Jobs rule shall be my guide not to give flattering titles unto man Your Father Sir Rowland Lytton being long dead yet speaketh there being in St. Hieromes phrase concerning Asella Sermo silens and Silentium loquens a silent speech and a speaking silence his workes of love to God godlinesse and good men speake aloud in the eares of his Country his name being very precious among them Your selfe to my knowledge did expresse your love to God and your Country and that in the hardest times to the hazarding of your owne Liberty and Fortunes if not more And all this while you have with that Honourable Court borne the burthen and heate of the day yet they and you are not without some that are ready to murmure against you It puts me in minde of Africanus Superior who as Valer. Maxim lib. 5. cap. 3. reports made the City of Rome being in a Consumption and ready to give up the Ghost Lady of Afrique but see his requitall Afterwards being Banished into a poore Country Towne his will was that his Tombe should have this Inscription upon it Ingrata Patria ne ossa quidem mea unthankefull Country thou hast not so much as my bones I know You have had a tender care with others to recover Englands consumption And while with labouring for your Countries good you bring your selfe to the * Cineres ei suos negavit quam in Cineres Collabi pastus non fuerat Valer. ibid. dust I desire you may not through the misapprehension of some and indiscretion of others have cause to cry out Ingrata Patria O unthankefull Country God still make you constant to him loyall to your Prince loving to your Country Thus asking pardon for my boldnesse and Patronage for these poore lines I shall alwayes rest Your humble servant for your Soules good though unworthy Kinsman THO. ROTHERHAM E Musaeo Septemb. 25. 1643. TO MY NEIGHBOVRS and BRETHREN THE MINISTERS IN THE COVNtie of Bedford and Hertford Worthy Brethren THat which woved me to undertake this worke was not out of the least thought of any abilitie in my selfe above others I speake not by way of humble pride but I had a challenge given me with many a jeere and mocke behind my backe when my extreame sorrowes called for better usage The Apostles counsell is that we should endeavour to keepe the unitie of the spirit in the bond of peace but this Diotrephes loving the preeminence hath beene alwayes undervaluing his neighbour Ministers to set up himselfe and at * In the County of Bedford Shefford Lecture his course hath beene after the Sermon to goe whispering up and downe against something delivered still finding fault with every man yet not daring to (a) Non enmi dispatare amant haeretici sed quoquo modo superare impudentissima pervicacia ut congregent quae non pepe rerunt August Tom. 6. Contra Faustum Manichdib 13. cap. 12. col 237. dispute the point before the Ministers with any of them He hath to my knowledge accused all the Lecturers in that combination for preaching Poperie because they did presse the people to Sanctitie I speake unfainedly it hath much grieved me to heare them so falsely accused from whom I have heard so many excellent Sermons delivered with tender compassion and sweet expressions to the comforting of my distressed soule of whom I may say in the Apostles words God be mercifull to them for they have often refreshed me Deare brethren let not this Momus discourage you God will blast his stinking breath and maugre his malice blesse you with the sweet breathings of his holy Spirit Doe but consider how the Devill doth unmaske himselfe in moving this man in these times when Gods sore judgements are upon the Land to preach downe teares of repentance and Humiliation without which you cannot read in all the Booke of God that the Lord ever removed any one judgement from a Land unlesse it were to bring a greater in the roome Let the Scripture judge whether it bee not our duty to preach to our people to weepe And our selves in the Prophet Ioels expression to weepe between the Porch and the Altar And to say Spare thy people O Lord. Goe on couragiously and the Lord give you his gracious assistance in the worke of your ministery So prayes Your loving Brother and Fellow-labourer THO. ROTHERHAM London from my Study Septemb. 25. 1643. TO THE RIGHT VVORSHIPFVLL Sr. JOHN WOLLASTON Alderman Mr. Richard Morrell And the rest of my loving Parishioners of Saint John Zacharies LONDON Beloved in the blood of Jesus Christ THe Apostle tells you 2 Pet. 2.1 That there shall be false teachers among you who privily shall bring in damnable Heresies but now some are so impudent they bring them in openly Beware of such doctrine as tends to the undervaluing of the Law of God which the Apostle sayes Rom. 7.12 is holy just and good Take heed of such as goe about to vilifie or rather nullifie the duties of sanctification Consider Saint Hieroms advise Epist ad Paulinum who wished Paulinus verba vertere in opera to turne his words into workes that so you may be doers of the Word and not hearers onely deceiving your owne soules Saint Bernard de conversione ad Clericos cap. 15. sayes of good workes that they are Temporalia aeternitatis semina seeds temporall but their
remission no Article of the Jewish Creed explained and confuted p. 64. The people of the Jewes had actuall and eternall remission before Christs comming in the flesh p. 73. Angels now in heaven and Adam before the fall under the Law p. 77. Assize p. 84. B Bondage of conscience beleeving Jewes freed from 75 C Comfort for a distressed conscience 91 92 93. Chaine of salvation 93 Conversion of soules is not working of miracles 3.5 Crueltie as great as the souldiers used to Christ to apply the Law for satisfaction to a troubled conscience 14 Covenant of grace the same in all ages of the world 18. Moses and the Prophets preached it 10. Made knowne to beleevers in all ages 9 Conscience what it is 88. Testimony of it twofold 88 Christ ever the same to all beleevers 72. present in his Incarnation to the Fathers 84 not a hidden mystery to them 22 Christ the foundation upon which the Fathers built 27 D Desire of salvation a note of salvation 85. Desire after grace is grace 86. desire of Faith is Faith 87 Doctrine of Moses and the Apostle one and the same 19 20. The Gospel not a new Doctrine 23 24 E Eucharist A threefold eating 83 F Fathers did eate Christ present 83. They did eate the same spirituall meate that we eate in our Sacraments 82. Vnder the Law had the same hope of eternall life with us 54 Faith not without an inward change of the heart 32. How it justifieth 34. In saving Faith three things 65. Lying hid workes of piety and charitie assure us 88 G Gods people in severall ages make but one Church of God 80 H Heires under age how the Jewes were 70 Hell fourefold the Papists affirme 72,73 I John Baptist wrought no miracle at any time 1,2 Infants how said to beleeve not saved without Faith 47 Justification handled at large 35. to the 40. No man is justified before he beleeves 41 42. see more 43 44 45 K Knowledge what it is 65 Kingdome of God alwayes at hand to true penitents 81 L Law not a curse but a blessing to the Jewes 76.78 How it sanctifieth to the purifying of the conscience 51 52 53. Called the letter and why 7 A lewd slander against the Protestants 31. Contrary to Article 39. 32 33 Love to the brethren a sure marke of a child of God 88 M Moses called the Minister of death abusively 8. He spake truth as it was and is in Christ Jesus 20 21 25 Merit not in our prayers 12 Multitude 13 Ministers must cry out against sinne 48 Men reclaimed from sinne nearer the kingdome of heaven and not thereby made 7. times more the children of Hell 49 50 Manichaeus his errour from 2 Cor. 3.7 6 P Promise obtained by the Fathers as well as by us 78 Prophets did not preach the old covenant in opposition to the new 62 Papists and we differ about the foundation 28. They hold first justification to bee of free mercy 29 30 31 Preaching terrours makes not a man a legall Preacher 11. Preaching often makes not a man a painefull Preacher 15. Lucas Pollo his way of preaching 16 17 Paedagogicall discipline threefold 21 R Remission of sin what it is 65 Reall presence 83 Repentance the Prophets taught cannot justly be reprehended 55. How Johns repentance and the Prophets differ 55 56. Repentance the Prophets preacht not confined within the bounds of conversation 57. Repentance doth wash away sin and how 57 58. seven benefits by it 59.6 S Satisfaction for sin not made by lamenting and amending 61 Sacraments of the Fathers for substance the same with ours 82 Sermons like Davids Song 16 T Tradesmen ought not to take upon them the office of a Minister 15 Transubstantiation repugnant to the humane nature of Christ 28. W Word must be rightly divided 16 Z Zeale for the Sabbath a marke of a true Christian 85 Places of Scripture expounded  Psalme   Vers Pag. 68 11 9  Proverb  Chap. Vers Pag. 3 6 15  Isay  52 7 10  Amos  2 8 15  Zachar.  12 10 61  Matth.  5 6 85 11 15 50 11 2 3 4 2 25 40 91  Marke  12 34 49 10 19 50  Luke  18 14 59.60  John  1 12 37 1 17 19,20 1 18 65 66 67.69 5 46 25 Chap. Vers Pag. 6 29 36,37 8 56 68 10 41 1 14 6 21 14 12 3,4,5  Acts  3 24 9 10 43 66 15 11 10  Rom.  1 1,2,3 9 2 6,7 12 3 24 30 3 22 34 4 3 38 4 5 42 5 1 45 7 7 8 16 25 23  1 Corinth  2 11 90 10 3,4 82  2 Corinth  3 6 7 4 6 69  Galat.  2 16 33 Chap. Vers Pag. 3 10 76 3 24 20 3 17 62 4 1 70 4 9 52 4 25 74  Ephes  2 20 27 2 8 36 4 5 47  2 Tim.  2 15 15  Hebr.  2 25 75 3 5 18 7 19 54 10 1 52.54 11 39 78 11 1 84  James  4 8 58  1 Pet.  1 12 80 1 10 23 2 8 8  1 John  3 14 92 To the Assembly of Divines now sitting concerning matters of Religion by Order from the High Court of PARLIAMENT THOMAS-ATVVOOD ROTHERHAM wisheth increase of Gods graces in JESUS CHRIST Reverend Sirs I Have here presented to your view the Confutation of a Pamphlet intituled The Doctrine and conversation of John Baptist wherein you have Christ and Free Grace pretended and yet the power of grace in the Soules of Christians contemned and the Kingly Office of Christ rejected and under colour of Faith and beleeving the Law of God made void which the Apostle Rom. 3.31 cries downe with an Absit and God forbid such doctrins should be suffered standing so much in opposition to Scripture Those of this Sect pretend great knowledge great zeale great holinesse so did the Pharisees in Jerusalem the Donatists in Afrique the Electi amongst the Manichees but their knowledge is ignorance their zeale madnesse their holinesse hypocrisie Their writings speeches behaviour are cleare demonstrations of this It is high time to looke unto and to meet with such mischievous Doctrines as these Claudenda Cavea antequam aves Evolaverint the cage had need be shut before such uncleane birds as these be flowne God make you famous instruments for his glory the good of your King and Country To the beating downe of Superstition Heresies and Schisme and send you favour with God and man and thus I humbly take leave desiring your favourable acceptance of my poore endevours Et Postquam nos alma Ceres meliore beavit Fruge dabo vobis quam dedit illa Ceres A DEN OF THEEVES DISCOVERED IN the eleventh page of his Book He laies downe this conclusion That John did no Miracle is but an opinion of the people I say this is his false opinion for it is really true that John did
signum ab ipsius signi fine sive a virtute sejunctum quam vocat Spiritum Beza when the outward signe is considered apart from the thing signified then it is a dead thing unprofitable and of no use For what is the shadow without the body Who knowes not but that in disputation many things are laid downe under some condition which otherwise cannot be affirmed The Apostle in this chapter is in a dispute in which he layes downe the difference betweene the Ministry of the Law and of the Gospell by comparing (b) Effert suam doctrinam contra calumniatorum doctrinam Argumentum sumit a coÌ„paratis Areti in loc the one with the other as they were by Pauls adversaries the false teachers set in opposition the one against the other who holding to the bare letter of the law did preach justification by the workes of the Law without Jesus Christ in opposition to the Gospell so that Moses is called the Minister of death (c) Abusive Abusively Because these false teachers did abuse the law of Moses in resting upon it according to the literall sense and so by excluding Christ who is the (d) Mens egis est Christus lex in lapidibus insculpta suit ideoque literalâ—â— erat doctrina hic legis desectus corrigendus suit per Evangelium quia fragilem esse oportuit quamdiu rabulis lapideis tanrum erat consignata Calvin in loc life of the Law make it to be to themselves by their false interpretation and misapplication a dead letter and so it is so long as it is written in tables of stone onely and not in the tables of our hearts Now let us see how the Law is said to be the ministration of condemnation as the Apostle calls it 2 Cor. 3.9 It is called so accidentally (e) Accidenter Dyonys Carthus in loc as is plaine Rom. 7.7 8 9 10 11. For sinne taking (f) Non dicit occasione autem data quoniam lex non dat occasionem pecandi sed dicir occasione accepta Cajeta rom 5 in loc occasion by the Commandement deceived me and by it slew me in this chapter it is plaine that the law is the ministration of death by accident not causally but occasionally The occasion is not given by the Commandement but taken through the corruption of mans nature for the mind of man endeavouring to maintaine its owne liberty in sinning cannot endure to be kept in by the Commandement and restrained and so sinneth the more eagerly according to the Proverbe Nitimur in vetitum we are exceeding earnest to doe that which is forbidden us such is our corruption the more ready we are to run into it So likewise the Gospell may be said to be the ministration of condemnation occasionally Luk. 2.34 Behold this childe is set for the fall and rising againe of many in Israel 1 Pet. 2.8 A stone of stumbling a Rocke of offence No fault in Christ or the Gospell whose proper office is to build us up to be spirituall Temples for God to dwell in The fault is in man who through the corruption that is in him takes occasion to stumble at this stone T is accidentall (*) Quum nobis in sundamentum datus sit illiac identale esse Petram Scandali Calv. in loc to Christ to be a Rocke of offence But it being accidentall as well to the Law as to the Gospell to be the Ministery of death wherein lieth the difference There is a wide difference It is a perpetuall and inseparable accident in regard of the Law not so in regard of the Gospell But to winde up this bottome If by Moses we understand the writings of (g) Scripta Mâ—sis sunt ipsum veâ—us Testamonrum adjunctis prophetis Cajetan Moses which are the Old Testament together with the Prophets that is to say Moses and the Prophets the Prophets were extraordinary Ministers of the Old Testament ordained for the Instruction of the Church by interpreting and applying the Law and foreshewing the sufferings and glory of Christ Act. 3.24 Yea and all the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these dayes That is of the dayes of the Messias of those things which in these dayes are fulfilled by Jesus Christ The dayes (h) Quae his temporibus per IesuÌ„ Christum impleta sunt Brentius in Act. Apost hom 15. of Christs Flesh so the Apostle cals them Heb. 5.7 Who in the dayes of his Flesh All the Prophets did declare one and the same Christ to come in the flesh And the Apostle confirmes this (i) Facit hoc ad Evangelii commendationem confirmationeÌ„ quod jam olim a Deo per prophetas ab ipso inspiratos quorum oracula litetis consignata haberentur promissum esset ne videretur res nova commentitia Estius Com. in loc Rom. 1.1 2 3. Paul a servant of Jesus Christ called to be an Apostle separated unto the Gospell of God which he had promised afore by his holy Prophets in the holy Scriptures concerning his Son Jesus Christ our Lord which was made of the seed of David according to the flesh The Apostle useth these words to prove that the Doctrine of the Gospel was not a new (k) Occupatio est qua declinat invidiam novitatis nam Evangelium putabatur doctrina recens Pet. Martyr Com. in loc Ut Novitatis depelleret invidiaÌ„ seque non novarum retuÌ„ praedicatorem Apostolum ostenderet Evangeliumque ab antiquitate commendaret Tolet. in loc Doctrine Some of Pauls hearers reasoned thus with themselves The ancient Patriarches and Prophets were saved and had the true Church of God amongst them and yet they wanted your Gospell Therefore the Doctrine of the Gospell is not necessary but superfluous Here the Apostle confesseth those in the old Testament were saved but not without the Gospell And so convinces them that the Preaching of the Gospell was no innovation seeing it was preached throughout the whole Church of God in the old Testament And as Theophylact observes the word Gospell was used in Davids time Psalme 68. ver 11. The Lord gave the word great was the company of those that published it What did they publish Why the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact. Chrysost ad Roman hom 1. Evangelizantibus Hieron Preachers of the Gospell the Gospell was then preached plentifully for great was the company of Preachers and the Septuagint Chrysostom and St. Hierom agree with Theophylact And Scriptures agree First that from (m) Singulis illis temporibus Evangelicam promissionem de semine mulicris repetitam subinde clarius Expositam esse dicit Chemn lccor part 2. pag. 579. the fall of Adam to the Flood Secondly from the Flood to Moses Thirdly from Moses to the Prophets Fourthly from the Prophets to Christ The Gospell and the promises of it were made knowne And applyed by
inanibus sed legis praedicatione coÌ„minationeque 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 acrimonÌ„ia in vectus est ut aculeos in animis hominum c. Evangelii itidem dulcissima praedicatione animos prosternatos sensu itae divinae percussos ereâ—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 â—â—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 cuâ—ae suaedeseribit ab effectibus internis Cajetan in loc Quis infirmatur in fide ego non infirmor Si enim aliquem in fide vacillate animadverto sâ— cujus fideÌ„ 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 confirmeÌ„ 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 aetemaÌ„ omnibus in Christum mediatoreÌ„ credentibus ed perpetuum aeternum ac immutabile omnibus mundi temporibus unum arque ideÌ„ nulli abrogationi obnoxium omneÌ„ verustatis ac novitatis â—ationem excludens cumunâ— cademque sir falutis via Gerhaâ—d loco toÌ„ 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 Mâ—sis atque Apostoli in hac Epistola ex plicatae non obsâ—â—â—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
truth as it was in Christ Jesus who was ever to all beleevers as it is Joh. 14.6 The way the truth and the life No man cometh to the Father but by mee Moses could never come to the Father but by this way and this truth it is blasphemy therfore to say he did not speak according as the truth was in Christ Jesus who was ever that one truth in all ages of the world to all the people of God Againe had not Moses a Conscience sprinkled with the bloud of Christ and did he not in Christ apprehend Gods reconciled face to him in the full pardon and free remission of all his sinnes Why then if Moses spake truth according to conscience shadowing forth the bloud of Christ by the bloud of Bulls and Goats to bee that which did sprinkle the Conscience from dead workes to serve the living God it must needs bee that he spake the truth as it is in Christ Jesus Christ being ever the same in all Ages to the Consciences of all beleevers and certainely Moses spake nothing but what did accord with the truth as it was and is in Christ Jesus he being alwayes that same Truth But to prove this pag. 27. he saith this was the hidden mystery kept secret since the world began but now is made manifest Rom. 16.25 as though this was hidden all the time from Moses to John the Baptist It is strange a man should thus apply Scripture without unfolding the sense of it but it is his course throughout his Booke The scope (r) Quasi restimonii loco ne de praedicatione apostolica quisquam dubitare queat Scripturas propheticas commemotat ut admoneat Evangelii doctrinam nihil habere novi vel ficti sed id tradere quod prophetae olim futurum praedixerint Muscu in loc Hoc additur ne recens hujus Mysterii patefactio suspecta cuiquam fit infirma Testimonium inquit habet prophetarum Pet. Mar. in loc Adeo enim luculentum testimonium reddiderunt Evangelio prophetae omnes ut aliunde melius confirmaâ—â— nequeat Calvin in loc of this place if you consider the connexion with the 26. vers but now is made manifest and by the Scriptures of the Prophets according to the commandement of the everlasting God made knowne to all Nations for the obedience of faith is quite contrary to his application of it and makes against him And by the Scriptures of the Prophets The Apostle makes mention of this if any should make doubt of his Preaching as a sufficient evidence to prove that the Doctrine of the Gospell was no new or fained Doctrine And that he did deliver nothing but what of old the Prophets did foretell should come to passe And therefore it could not be a mystery hidden and kept secret from Moses and the Prophets as he affirmes falsely for then they should have foretold that which they knew not which no man well in his wits will speake or thinke They did foreknow and foresee all those things concerning Christ which afterwards were accomplished This you may see proved Luk. 18.31 Then he tooke unto him the twelve and said unto them Behold we goe up to Jerusalem and all things that are written by the Prophets concerning the Sonne of man shall be accomplished By (s) Secundum revelationem mysterii id est secreti scil de conversione gentium Si autem loquamur de mysterio incarnationis c. Aquin. Comâ—n Epist ad Rom. cap. 16. lect 2. mystery is understood First the calling of the Gentiles Secondly Christs incarnation This was the hidden mystery in regard of the Gentiles who before the comming of Christ did sit in darkenesse and in the shadow of death And now is made manifest and how could the (t) De gentibus nulla quaestio est quiante adventum Christi sedebant in umbra mortis nee vitam hanc aeternam quain Christus suis artulit aut intelligebant aut expetebant Qui poterant cum venturae Messiae praedictiones erant sacris Scripturis consignatae divina autem haec oracula crant Judaeis peculia suit igitur gentilibus simpliciter omni modo absconditum hoc mysteriâ—â— Daven in loc Gentiles know this seeing the predictions of the Messiah to come were set downe and contained in the holy Scriptures And these divine oracles were peculiar to the Jewes onely Psal 147.19.20 He sheweth his word unto Jacob his Statutes and his judgements unto Israel he hath not dealt so with any Nation The Gospell was hid from the Gentiles simply Not so from the Jewes but comparatively in comparison of the cleare light and manifestation of it since the incarnation of Christ as the Apostle himselfe expounds it Ephes 3.5 which in other ages was not made knowne to the sonnes of men as it is now revealed unto his holy Apostles and Prophets by the Spirit So by this it is plaine it was in other ages made knowne To use then this Scripture namely (*) Perpende totuÌ„ progressum mysterii suit quidem ab aeterno disposâ—uÌ„ in Deo absconditum suit postea perprophetas patefactuÌ„ in tempore hominibus ut crederent postremo agnitum revelatuÌ„ gentibus Cadinal Tol. com in loc Rom. 16.25 to prove that this mystery was kept secret and hidden from the people of the Jewes from Moses to John Baptists time is a false interpretation and misse-application of it if he lookes into the 26. verse he may see this mystery is made manifest by the Scriptures of the Prophets thus you see his exposition is a contradiction if made manifest by their writings then manifested to them Againe he useth 1 Pet. 1.10 11 12. The mystery the Prophets searched after as if he could prove by this place that this mystery was hid and kept secret from Moses and the Prophets but this Scripture makes altogether against his absurdity and plainely proves the contrary The Apostles (u) Scopus Apostoli est removere calumniam illam qua etiam tum temporis doctrina Christiana gravabatur esse eam doctrinam novam atque hactenus inauditam atque incognitam contrarium ergo hic asserit Petrus declarans etiam ab ipsis pro phetis eam esse testificatam ac praedicatam Jacobus Lauren. com in loc aime here is to take off an aspersion which some at that time cast upon the Doctrine of the Gospell saying as it is Act. 17.19 May we know what this new Doctrine whereof thou speakest is They did account it a new unknowne unheard of Doctrine the Apostle affirmes the contrary declaring that it is the same which was testified and Preached by the Prophets themselves who prophesied of the grace that should come unto you Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testisied beforehand the sufferings of Christ and the glory that should follow So that from this place it is evident the Prophets did not onely declare the time but the
ergo sub V. T. ignotum tespâ—ibidem dâ—serte addiâ—ur quod manifestum in Evangelium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo etiam â—â—m innotuit licer minus clare De gradibus igitur latitudine praedicationis apostolus agit Gerhard locot Tom. 3 col mihi 231. revealed but not for the present manifested This plaister is too little to heale the sore whosoever hath the laying of it on he cannot hide and keepe secret his owne mystery of iniquity thus I meane his false Doctrine Grace and Truth was then revealed and manifested as sufficiently to the salvation of beleevers as now it is Whereas he saith hereafter to be revealed I say againe it was then revealed and was for substance one and the same then as it is now though not manifested in so high a degree and measure Page 31. at the latter end and at the beginning of page 32. he saith there are two things requisite First That we lay a sure foundation Secondly That we build rightly thereon and make right application of this foundation I speake not these things holy brethren saith he to (d) Hoc est ingenium humilitatis in seintueri sna mala in aliis eorum bona Lâ—ssius de virt Temp. anne x. lib. 4. c. 4. n. 48. teach you by whom I desire rather to be taught Why should a man lye against his owne conscience he came not to be taught but to taxe and to build his owne praises upon the foundation of false aspersions cast by himselfe upon other mens Ministery And what he is that will raise a false report and vent it in a Pulpiâ— judge you He desires to be taught Away with this humble pride and proud humility his owne words following shew his minde He saith He came to communicate his Doctrine and to give satisfaction the rather because it hath seldome or never beene free from cavillations as he cals it and exceptions by his owne confession his Doctrine hath beene alwayes excepted against it is because it hath beene alwayes false and erroneous And whereas he saith It was an unjust report that he would never dare to speake those things in publique before the learned which he taught his people at home This is a true report for he could never be brought to dispute before the Ministers though he hath beene earnestly challenged and urged thereunto He goes on still to praise (e) Contâ—a naturaÌ„ est humilitatis laudes proprias praedicare Gulielm Parisien de morib cap. 10. himselfe He saith it hath beene his care to lay a sure and sound foundation What need he take care to lay a sure and sound foundation that is already laid according to that Scripture 1 Cor. 3.11 which he names in the beginning of pag. 33. From whence observe this that if no (f) Quia aliud fundamentum poni minime potest jam constabâ—t patres qui fuerunt ante legem sub lege vixerunt in Christo haesisse alioqui ad salutem regnum coelorum non suissent aedificati Pet. Mart. in loc other foundation can be laid it is evident that the Fathers who were before the Law and those who lived under the Law did stay themselves upon Christ as upon a sure foundation Otherwise they could not have beene built up to Salvation and to the Kingdome of Heaven From hence we may gather what the state of the Church was from Adam to Moses which he professeth himselfe to be ignorant of Pag. 19. (g) Osâ—and Epiâ—om cent 2. cap. 9. Marcion the heretique doth affirme that all the Patriarchs and Prophets from Mâ—ses to John the Baptist were not partakers of Salvation Surely they will bee all hard put to it if as hee affirmes That the knowledge of actuall and eternall remission of sins was no Article of their Creâ—d or as he delivered it in the Pulpit That the People of the Jewes had not Actuall knowledge of eternall remission of sinnes Marcion and he dispose of the Fathers both alike Irenâ—us calleth Marcion justly the mouth of the Devill And when men should stand in Gods stead let them take heed they doe not deliver the Devils message and while they (h) Multi sunt qui nomen Christi quum obtendunt radicitus evellunt universam Dei veritatem Calvin Com. in Epist ad 1 Corin. cap. 3.11 pretend to lay a sure foundation doe as much as in them lies to raze the true foundation The foundation is (i) Supra fundamentum Apostolorum Prophetarum id est super doctrinam eorum vel aliter id est supra Christum qui est fundamentum Apostolorum Prophetartun Aquin. com in loc lect 6. Quia doctrina illorum ad hoc respicit fundamentum Aret. in loc Fundamentum hic pro doctrina samitur minime dubium est Calvin com in loc laid namely Christ and the Doctrine of Christ which Doctrine is contained in the Old and New Testament in the writings of the Apostles and Prophets Ephes 2.20 And are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner stone By foundation we may understand the Doctrine of the Prophets and Apostles because their Doctrine had respect altogether to Christ the Foundation Observe here that although the Apostles and Prophets were many yet it is not said in the plurall number foundations but in the singular foundation (k) Quamvis Apostoli prophetae multi fuerint non tamen hic dicuntur plurali numero fundanaenta sed sundametnuÌ„ quasi unum ut per hoc consensus concordia doctrinae cum ca quam olim tradiderant propherae significaretur Estus com in loc as of one to signifie unto us that the Doctrine of the Apostles was one and the same and agreed in one namely Christ it being the whole worke of both to set forth Christ unto us and to settle us upon him the Foundation our worke then is not about laying the Foundation but the saving and true application of it Page 33. in the latter end are these words I find that the greatest difference betweene the Papist and the Protestant is not about the foundation who it is but about the true and right application of this foundation But stay a little 1 Tim. 2.5 For there is one God and one Mediatour betweene God and man the man Christ Jesus This is the Foundation the Papists deny this The greatest difference then betwixt them and us will appeare plainely to be about the Foundation Papisticall Transubstantiation is repugnant to the humane nature of Christ and doth altogether destroy it The reason is plaine for by that they doe affirme the body of Christ to be invisible inpalpable incircumscript and illocall All which is against the essentiall properties of a true humane body such a one as Christ had and now hath and doth retaine after his resurrection and glorification as is manifest Luke 24.28 Mark 16.6 The Schoole (a) Duobus modis dicitur in Scripturis aliquid
Congregation by the sprinkling of the water of cleansing were ceremonially made clean so that it was lawfull for them to come to the Sanctuary of the Lord Not for that this purifying did onely extend it selfe to the flesh and was meerely carnall for then the people of the Jewes should no whit differ from the heathens who had their sacrifices meerely carnall by which they might blot out the infamy of their hainous crimes And to expound this place as he doth is in Calvins phrase an exposition too much prophane If their dayly sacrifices did not prefigure the Messias and were not done out of spirituall respects what was their Temple but a Butchers shambles In this that the Law sanctifyeth to the purifying of the flesh there was a spirituall signification for as the outward uncleannesse did admonish the people of their inward impurity before God so the sprinkling by the water of separation and the receiving of those that were sprinkled into the congregation did signifie to beleevers their spirituall sprinkling and cleansing by the blood of Christ by which alone there is a way laid wide open for sinners to come into the sight of God and with boldnesse to have accesse to the Throne of Grace To limit therefore and bound the legall rites onely to the purifying of the flesh as he doth by his false exposition and to restraine the effect of them onely to civill and politique Government is injurious to the promises of God made to his people who lived in the time of the Law Sacraments and signes have a spirituall signification so that this purifying of the flesh by the water of separation so called because such as were separated for any uncleannesse were sprinkled with it did signify unto the people of the Jews the purifying of the conscience by the blood of Christ now then joyne the (e) Nihil extra usum habere rationem Sacramenti ad usum oportere acâ—edere fide unde tum in veteri tum in novo Testamento extra illum usum Sacramenta nobis inania esse dicuntur Tossan ad Hebraeos praelect cap. 10. signe and the thing signified together and the Law sanctifyeth to the purifying of the conscience Whereas he saith Secondly the Law perfects nothing as pertaining to the Conscience Heb. 10.1 but Johns doctrin is a perfecting doctrine insomuch that beleevers herein have no more conscience of sins To this let us see the meaning of the Apostle Heb. 10.1 in this place hee speakes (f) Non hic agi proprie de Sacramentis sed de toto tabernaculo sacerdotio Levitico Demde vocari umbras ritus externos non simpliciter sed quatenus opponuntur Christo in quo est veritas ad quem in tecto usu respicientes Patres eundem cibum spiritualem comederunt nobiscum vere justificati sunt Tossan ibid. not properly concerning the Sacraments but of the whole Tabernacle and Leviticall Priesthood Againe these externall rites are called shadowes not simply but as they are opposed to Christ in whom is the Truth and to whom the Fathers looking in the right use of them did eate the same spirituall meate with us and were truely justified in the sight of God The Law you will say perfects nothing The meaning is the unbeleeving Jewes cleaving to the Ceremonies and externall rites and looking ex opere operato that is from the worke done to be justified by them without Christ and thus considered they are as Gal. 4.9 Weake and beggerly (g) Egena autem elementa Apostolus ad Gal. appellat ceremonias respectu Judaeorum qui excluso Christo per illas justificari volebant Tossan ibid. elements The Apostle here doth in few words most excellently set forth unto us the difference and agreement of the Old and New Testament of the Law and Gospell of the Doctrine and Sacraments of both The agreement consists in this the Old as well as the New had Christ with his owne oblation of himselfe and eternall redemption Againe of both Testaments in regard of the (h) Utriusque enim Testamenti quoad substantiam ut unus est Deus ita unus Mediator una Ecclesia una fides una salus Pareils in loc substance as there is one God so there is one Mediatour one Church one Faith one Salvation The Doctrine of the Old did lead to Christ The Sacraments and ceremonies did shew and point at Christ whom the Doctrine of the Gospell and our Sacraments doe declare to us The difference is in this They did represent Christ to the Fathers more obscurely and darkly these doe more clearly set him forth to us to conclude this The Law then considered not in opposition but in reference to Christ did perfect something pertaining to the Conscience In that the Apostle saith the worshippers once purged should have had no more conscience of sinnes By (i) Nam etiam per hoc semel purga is non tollitur omnis peccatorum conscientia quandoquidem etiam sanguine Christi justificati nondum in hac vita efficimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed perpetuo manemus multorum peccato rum nobis conscii Pareus com in loc conscience is meant the guilt of sinne from which our consciences once purged by the bloud of Christ and our hearts purified by faith There is no condemnation to them that are in Christ Jesus although all conscience of sinne is not taken away which men justified and purged by the bloud of Christ out of humane frailty dayly doe commit And we doe remaine sinners but by the bloud of Christ the guilt of all our sinnes is blotted out though in regard of the filth and the many falls we have our consciences are many times afflicted and we doe continually remaine conscious to our selves of many sinnes And believers in the time of the Law by their Sacrifices which they were commanded of God to offer were put in minde of the bloud of Christ which by faith they did apply to their Consciences and were thereby freed from the guilt of sinne and so had no more conscience of sinnes their Consciences being by faith sprinkled with the bloud of Christ as well as our Consciences who live now in the time of the Gospell To conclude we must distinguish betweene Ceremonies meerly legall and rites to which the promise of grace was annexed And those rites are to be considered either before the comming of Christ or after Before his comming they were commanded of God and profitable Afterward the body being present they are unprofitable and of no use Againe they are considered as they were in thmeselves and as they were in regard of their typicall signification considered in their owne nature and ex opere operato from the worke done without faith in those that used them they had no spirituall effect Notwithstanding to beleevers they were the exercise and sealing of faith in the Messiah to come whom in regard of their typicall signification they did prefigure when the