Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	holy_a	scripture_n	6,970	5	5.7262	4	false

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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

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 confirma●● 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. Com●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 mysteri●● 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 totū progressum mysterii suit quidem ab aeterno dispos●ū in Deo absconditum suit postea perprophetas patefactū in tempore hominibus ut crederent postremo agnitum revelatū 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

A DEN OF THEEVES DISCOVERED Or certaine errours and false Doctrines delivered in a Sermon at a Visitation holden at Bal●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 H●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 ●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

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

the Gospell converts a soule he workes a miracle and to speake logically and properly this cannot be true T is a (i) Mirum miraculum differunt wonderfull worke yet not a miracle But how can he prove from John 14.12 The workes that I doe shall he doe also and greater can he make it appeare by this place that to covert soules is to worke miracles for pag. 12. these are his words Thus John workes miracles Let us see in this place what is meant by workes All Expositors that I reade understand two sorts of (k) Hoc patet primo in doctrina secundo patet in miraculis Lyranus in loc 1. In Evangelii praedicatione 2. In miraculorum operatione Gerhard Harm Evang c. 176. fol. mihi 453. workes the one distinct from the other First the worke of Christs Ministery Secondly his working of miracles The one in the predication of the Gospell the other in the operation of miracles So that you see the conversion of Souls in the work of the Ministery is distinguished from the working of miracles he cannot prove from hence that Johns converting of Soules to God was working of miracles or miracles done by John Learned (l) Sed probamus nostram expositionem 1. Ex loco parallelo Mark 16.15 2. Ex verbis praecedentibus 3. Ex numeri pluralis praesentis cemporis ussupatione 4. Ex Scopo Harm cap. 176. pag. 452. Gerhard is of opinion that Christ spake here of those workes which the Apostles and other beleevers should doe in the primitive Church both in the preaching of the Gospell and in the working of miracles And that this promise in the literall and proper sense doth not belong to all believers living in all times but onely to the Apostles and certaine other beleevers who lived in the primitive time He sets downe divers weighty reasons to prove this exposition good which I have set downe in the Margent to which I referre the learned Reader They being not so pertinent to the matter in hand though proper for the exposition of the text I may seeme to digresse but give me leave to answer one difficulty in this place that is this How the Apostles and other beleevers in the primitive Church may be said to doe greater workes then Christ did either in the worke of their ministery or in the working of miracles First They may be said to be greater not in regard of their excellency and originall for they were done not by their owne (m) Ut ostenderet sua eos auctoritate non propria ipsorum fasturos esse Maldonat in loc power and vertue but by the power of Christ and the plentifull effusion of the holy Ghost which afterwards they received and our Saviour intimates as much when he saith He that beleeveth on me c. They may be said to be greater in number numerically greater fruits they had of their ministery they converted more soules in (n) Opera majora non dignitate vel origine cum a Christo profluxerint in Apostolos sed numero plura fructu usu Aretius in loc number then Christ for he preached onely to the Jewes Mat. 15.24 and if at any time by the bye as it were he met with the Gentiles he gave them onely (o) Praedicavit rantum in Judaea micas solummodo distribuit gentibus quando ad eas excursum instituit Christus una tantum lingua praedicavit Syriaca scil Apostoli per Spiritum instructi ut in omnibus linguis Evangelium praedicarent Christus nondum per integrum quadriennium docendi ministerio immediate in sua persona sunctus est Apostoli diutius Per praedicationem Christi pauci Judaei per praedicat Apostolorum multitudo gentium Gerhard Harm cap. 176 Pag. 453. Crummes Mat. 15.27 When he sent his Apostles before his passion to preach the Gospell he gave them a speciall charge Mat. 10.5 Goe not into the way of the Gentiles but after his ascension and the sending of the holy Ghost they were Mat. 28.19 to goe and teach all Nations Now Christ preaching in Judea onely which was but a narrow compasse in regard of the world beside they are said to doe greater workes in their Ministery then Christ did in his The meaning is they converted a greater number of Soules Christ preached onely in the Syriac tongue but the Apostles by the gift of the Spirit in all languages Act. 2.4.7 8 9. Christ did not execute the office of his Ministery immediately in his owne person full out foure years the Apostles had a great deale longer time by the preaching of Christ a few Jewes onely were converted and here and there one besides but by the preaching of the Apostles multitudes of the Gentiles Rom. 15.18 19. For I will not dare to speake of any of those things which Christ hath wrought by me to make the Gentiles obedient by word and deed through mighty signes and wonders by the power of the Spirit of God so that from Jerusalem and round about unto Illyricum I have fully preached the Gospell of Christ Thus you see how they did greater workes then Christ in their Ministery How are they said to doe greater miracles I follow not some of the Ancient who seeme to hold that the Apostles did miracles of greater excellency and of a higher nature then Christ did as Chrysostome Lyranus Augustine and others who thinke it was a greater miracle for (p) Majus est enim ut sanet umbra quam fimbria Aug. in Evang. Ioan. Tract 70. in fine Peter Act. 5.15 by his shadow to heale the sicke then for Christ by the hemme of his garment to heale the woman of the bloody issue The Apostles preaching in more places then Christ did had occasion to doe more miracles so by greater miracles is meant a greater number Pardon this digression To returne to the matter in hand pag. 12. he sayes upon Joh. 14.12 What are these greater things but the conversion of the peoples And the plentifull gift of the holy Ghost through their preaching I (q) Mox vero constituta Ecclesia sublatis miraculis reliquit doctrinam Apostolicam quae norma esset fidei vitae Aretius loc com de officiis Ecclesiast cap. 62. Nec virtus ista miraculorum erat perpetuo in Ecclesiacredentium futura Muscul in loc Miracula in Ecclesia non semper cernuntur nec requiruntur quidem Neque enim fidelis opus habet ut signum videat sed solum doctrina indiget institutione ait Chrysostom Homilia tricesima prima in 1 Epist ad Corinth Polanus Syntagm lib. 6. cap. 58. Ad sundationem Ecclesiae suerunt quidem necessaria quocirca edita sunt a Christo Apostolis quamplurima post tempora ipsa Apostolorum etiam multa cum adhuc passim in orbe terrarum Ecclesiae plantandae essent nunc veto necessatia non sunt Polanus Syntagm fol. 509. vide plura ibid. Fuerunt miracula●ut buccinae

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

pec●atorum per fidem venturi Christi conscientias a mortis peccati Tyrann de liberas habebant quantum saluti suae satisesset Parcus in loc did not derogate from their inheritance and adoption They were neverthelesse Sonnes Heires Lords of all under this outward servitude they had their consciences free serving God freely in the inner man with a filiall spirit for they were certaine of free remission of sinnes by Faith in Christ and had their consciences freed from the tyranny of death and sinne so farre forth as was sufficient for their Salvation So that this place of Scripture rightly understood makes altogether against him for from hence we may gather that the (b) Itaque hic verborum Apostoli sensus est nemo puter me quae hactenus dixi in Patrum ant gentis Judaicae contumeliam dixisse suerūt enim hi quo que filii Dei promissionum haeredes neque me latet quod olim pronuntiavit Deus Israel est filius meus primogenitus Item ex Aegypto vocavi filium meum Exod. 4. Hose 11. Gualter in Gal. hom 31 Fathers under the Old Testament had hope of the same inheritance which we have at this very day because they were partakers of the same adoption and they were chosen of God to this end that they should be the sons of God together with us as well as we Againe we gather from this place that in externall servitude which to them was no servitude but as it is compared with our condition since the comming of Christ they had freedome of conscience neither did the strict observation of the Law hinder Moses Daniel all the godly Kings Priests and Prophets and the whole company of beleevers but that they were free in spirit Therefore they did so beare the yoke of the Law upon their shoulders which I say againe was not to them a yoke but comparatively to the Christian liberty by the comming of Christ that they did serve God with a free spirit and were principally and especially (c) Praesertim vero de gratuita peccatorum remissione edocti ut conscientias haberent a peccati mortis Tyrannide solutas Inde constituendum est candem semper suisse doctrinam vera fidei unitate nobiscum fuisse conjunctos unius etiam Mediatoris fiducia nobisctan fretos Calvin in loc taught and instructed concerning free remission of sins and had their consciences loosed from the Tyranny and slavery of sinne and death From whence it is concluded that there was alwayes one and the same Doctrine and that they were joyned with us in the true unity of Faith and that they did injoy with us affiance and hope in one and the same Mediator in whom they had boldnesse and accesse with confidence by the Faith of him Ephes 3.12 and therefore it must necessarily follow that they had not an overly but an experimentall knowledge of actuall and eternall remission having assurance in their consciences that their sins were at that present time wherein they lived actually and eternally remitted in Christ Otherwise we must conclude that the sinnes of beleevers in the time of the Law were not remitted till Christs manifestation and comming in the flesh which is most absurd and contradictory to Scripture They had Christ in Spirit They beleeved in Christ and were saved by him as we are as it is Heb. 13.8 Jesus Christ the same yesterday and to day and for ever Yesterday to our Fathers to day to us for ever to ours all that ever were saved were saved by one and the same Christ who is the way being (d) Quia igitur haereditas caelestis non est nisi una 〈◊〉 una ejus parandae via ac ratio perspicuum est unam substantia esse veteris novi Testaments Ecclesiam salutis doctrinam contra quam ●ana●ici papistae contendunt Pareus com in Gal. cap. 4. 1. ever the same yesterday before the time of his comming in the flesh to day when he did come in the flesh at the time before appointed now and for ever the same Christ to all beleevers in all times all beleevers in all ages being for substance one and the same Church of God Christ was (e) Exhibitus Patribus in promissione ita ut eorum fider non minus praesen fue it sanguis Christi sun dendus quam sidei nost●ae praefens est jamolim effusus Tessan in Epist ad Hebr. praelect cap. 13.8 exhibited in the promise to the Fathers and the blood of Christ to be shed was no lesse present to their Faith then the blood of Christ long agoe shed is present to our Faith Heb. 9.22 Without shedding of blood is no remission and it was by the shedding of the same blood that all Gods people from the beginning of the world ever had remission Pareus (f) Unde commentum pontificium de limbo in quem Patres fideles crudeliter detruferunt ubi nulla salute fruerentur eminus tancum sururam intuerontur firmiter destruitur Pareus in loc that godly and learned man from his place Gal. 4.1 concludes that if the Fathers were Heires and Lords of the inheritance with us they were therefore saved by Faith no lesse than we whereby he condemneth the Papists concerning their (g) Altis debetur sola paenadamni solum temporalis absque ulla paena sensus isti dicebantur esse in limbo Patrum qui prohibebantur an e●passionem Christi a visione divina eo quod non crat satisfactum pro peccato totius naturae quan●vis hi non essent obnoxii alicur panae pro peccatis suis personalibus Durand lib. 3. dist 22 quae 4. limbus wherein they have cruelly shut up the Fathers where they injoy not salvation but behold it afar off onely to come and this is just according to his proposition as he defends it that they had knowledge of actuall and eternall remission to come not present but afarre off His proposition is farre more cruell and injurious to the Fathers than the opinion of the Papists is about the limbus They have devised and imagined in their wandering conceit foure infernall and subterrestriall places First Hell Secondly Purgatory Thirdly Limbus infantum where Children remaine dying without baptisime Fourthly Limbus Patrum where all the Fathers were before Christs comming in the flesh And their opinion is that they were kept in an infernall place or dungeon of darknesse yet without paine they did suffer the punishment of losse onely and that but for a time for this Limbus did indure but till the comming of Christ and (f) Constituunt Scholastici communi consensu intra terram quatuor sinus five unum in quatuor partes divisum unum pro damnatis alterum pro purgandis tertium pro Infantibus sine baptismo abeuntibus quartum pro justis qui moriebantur ante Christi passionem qui nunc vacuus remanet Bellarm. Tom 2. de Purgator lib. 2. cap. 6. pag. mihi 410. Bellarmin himselfe