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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	faith_n	heart_n	7,913	5	5.2011	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

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

Chamier de Sacram. V. T. lib. 3. cap. 2. Eucharist which we call the Lords Supper as well as we The Argument runnes thus The Eucharist is the Communion of the body and blood of Christ but Manna and water out of the Rocke were to the Israelites the Eucharist Therefore Manna and water out of the Rocke were to the Israelites the Communion of the body and blood of Christ It cannot therefore be denied but the Sacraments were to the Fathers in regard of the thing signified the same and equal to the Sacraments in the New Testament Saint (q) Aliud illi aliud nos sed specie visibili quod tamen hoe idem significaret virtute Spiritali Augustin in Evang. Joan. Tract 26. Col. mihi 228. Augustin saith The Sacraments of the Fathers in regard of the outward signes differ from ours but in regard of the substance and the thing signifyed they are the same This place then doth absolutely prove that they were not under the curse but had actuall remission and the knowledge of it present Page 56. At the latter end his Answer is They did cate the same meate but not after the same manner for they did eate Christ to come not present This is a new manner of eating Christ in the Sacrament which cannot be proved by Scripture There is in the Sacrament of the Eucharist a threefold (r) Ad ipsum Sacramentum Eucharistiae quod attinet est ibi mandacatio bibitio triplex 1 Oralis five corporalis 2 Spiritualis 3 Sacramentalis Lawrent Dialog Encharist pag. 460. eating First Orall or corporall Secondly Spirituall Thirdly Sacramentall Now all true beleevers doe spiritually eat the body and blood of Christ which really and indeed is taken and received not with the mouth of the body corporally but with the mouth of Faith spiritually The manner of their eating was by Faith ours is the same To say a man eats a thing to come is a grosse piece of non-sense How can that be can one eate that which he hath not can he eate bread to come Christ was as really present to the Fathers in their Sacrament of the Eucharist as he is to us in the Sacrament of the Lords Supper But that I may not be mistaken I will set downe what I meane by Christs reall presence in the Sacrament though we hold a reall presence of Christs body and blood in the Sacrament yet doe we not take it to be locall bodily or substantiall but spirituall and mysticall First to the signes by Sacramentall relation Secondly to the Communicants by Faith alone The first stands in this That when the elements of Bread and Wine are present to the hand and to the mouth of the receiver at the very same time the body and blood of Christ are presented to the minde thus and no otherwise is Christ present with the signes The second presence in respect of the Communicants is that Christ is really present to their beleeving hearts They by Faith applying when God gives Christ with his benefits and man for his part by Faith receives the same as they are given There ariseth that union which is betweene every good receiver and Christ himselfe which union is not forged but a reall true and neare conjunction nearer then which none is or can be because it is made by a solemne giving and receiving that passeth betweene God and Man as also by the bond of one and the same Spirit To come then to the point considering there is a reall union and consequently a reall communion betweene us and Christ there must needs be such a kinde of presence wherein Christ is truely and really present to the heart of him that receives the Sacrament in Faith And such a reall Communion was there betweene the Fathers and Christ and such a presence wherein Christ was really present to them in the Old Testament who received the Sacraments in Faith We conclude then they did cate Christ present If it be objected Christ was not in their time come in the flesh The Apostle makes answer (a) Est etiam fides praeteritarum rerum praesentium suturarum Aug. Ench●rid on cap. 8. Exhibitus patribus in promissione ita ut eorum fidei non minus praesens suerit sanguis Christi fundendus quam fidci nostrae praesens est jam ol●m effusus Tessan praelect in loc Heb. 11.1 Now Faith is the substance of things hoped for the evidence of things not seene This place concernes the Worthies in the Old Testament as appeares in the following part of the chapter and stands in opposition to those who thinke things not to be truely present which are present by Faith So that Christ was present in his incarnation to the Fathers not in opinion or imaginarily but truely and really not potentially but actually God freely giving and they by Faith receiving whole Christ God and Man together with all his benefits were in eodem instanti in that very present point of time justified and their sinnes pardoned and actually remitted and did beleeve actuall and eternall remission of sinnes present to their soules for their everlasting salvation The blood of Christ being by Faith instantaneally and efficaciously present to them before his comming as it is to us now since his comming in the flesh But as he would have it the Fathers ate him to come we eate him gone and past and what will follow That neither they nor we but onely they who lived in the dayes of his flesh eate him present what 's become of Faith all this while Pag. 67. Doe you not saith he remember what was (c) Parcius ista memento whispered at the Assize some yeares past That the great malefactours condemned the little ones This it may be was true To this I answer there was a whispering at the Assize some yeares past That there was a great Malefactor as it seemed probable to cloake his owne guilt would have condemned and did accuse the innocent Pag. 73. Who would have thought saith he but that zeale for the Sabbath and God had beene an undoubted marke of Salvation but he concludes you see the contrary To this I answer had it beene true zeale it had beene an undoubted marke of a true Christian bat his words were when he preacht That people might make a strict conscience of the observation of the Sabbath and yet stone Christ out of the Church which to me seemes to be a lewd speech strictnesse implying sinceritie besides they that questioned our Saviour did it not so much out of conscience as humour Pag. 74. He propounds this question First whether a desire to be saved be an infallible note of salvation he saith the safest way is to say no. Secondly whether a desire to beleeve be Faith it selfe To this I answer if he speakes of every defire of salvation the question is needlesse and to propound a question of so great consequence without further expressing himselfe is but to set

a Trap to insnare weake consciences and to handle the word deceitfully But I answer an unfained desire of salvation in a sanctified use of the meanes is an infallible note of salvation Give mee leave to explaine my selfe thus The difference and degrees of Faith are two First A weake Faith Secondly A strong Faith Concerning the first The weake Faith sheweth it selfe by this grace of God namely an unfained desire not onely of salvation for that a wicked and gracelesse man may have but of reconciliation with God in Christ This is a sure signe of Faith in every touched and humbled heart and it is peculiar to the elect and they which have this have in them also the ground and substance of true saving Faith Reason to prove this First the promise of life everlasting is made to the desire of reconciliation (d) Est autem valde cemphatica metaphora famis sitis qua non levis expetitio sed vehemens serium ardens desiderium g●atiae donorum per gratiam describitur Gerhard Harm cap. 15. col mih● 535. Matth. 5.6 Blessed are they which do hunger and thirst after righteousnesse for they shall be filled by hungring and thirsting here is meant an ardent and earnest desire after grace which our Saviour layes downe as an infallible note of salvation Psal 145.19 He will fulfill the desire of them that feare him he will also heare their cry and will save them and (e) Desiderium efficax pietati congruens certissima est nota homin●s pii Usus Consolationis erga Christianos qui infirmitatibus tentationibus nonnunquam pressi vexari nihil in semetipsis salu i affine sentire possunt praeter desideria pia Ames lect in Psalm Doctor Ames upon Psal 42.1.2 As the Hart panteth after the water brooks so panteth my soule after thee O. God my soule thirsteth for God layes down this point of doctrine Aneffectuall desire congruent to pietie is a most certaine note of a godly man from which he drawes an use of consolation to Christians who are sometimes so pressed and disquieted with infirmities and tentations that they have no evidence in themselves of their salvation but onely godly desires Secondly the hungring desire after grace is a sanctified affection where one affection is sanctified all are sanctified where all are sanctified the whole man is sanctified and he that is sanctified is justified and beleeves and shall infallibly be saved Thirdly God accepts the will and desire to beleeve for repenting and beleeving indeed wherefore this desire of reconciliation if it be soundly wrought in the heart is in acceptation with God as true faith indeed T is confessed that there bee many and sundry fleeting motions and desires to doe good things which grow to no issue or head but in time vanish as they come Now these are not true desires after salvation but rather flashing humours and sudden passions Such have no soundnesse in them and must be distinguished from the true desire of reconciliation with God that comes from a bruised heart and brings alwayes reformation of life And thus I have answered both his questions Whereas in his conference Pag. 3. he hath this comparison The poore man can tell you that to be rich and to desire to be rich are two things even so is Faith and a desire to beleeve as all that desire to bee rich are not rich so all that desire to beleeve doe not beleeve I answer non cadem est ratio his comparison holds not but is as poore as the poore man in it A man may seriously and in good earnest have a hungring desire after riches and yet bee a starke begger and have no riches at all but it is not so in the desire of grace I argue thus he that desireth grace must needs have the Spirit for this desire cannot come of (f) Voluntas est animi motus cogente nullo ad aliquid non admittendum vel adipiscendum Haec autem ut non admittat malum adipiscatur bonum praeven●tur praeparatur Dei gra●ia ipsa bona volun●as pedisse qua est granae non praevia Magist lib 2. dist 20. nature Phil. 2.13 It is God that worketh in you both to will and to doe acccrding to his good pleasure So that to will or desire good is from grace wrought in the soule by the Spirit of God yea this is a singular grace Tee have begun saith the Apostle not only to do but also to be forward or willing 2 Cor. 8.10 11. making it a greater grace to be willing and desirous to do well then it is to do the thing that is good and thereupon inferreth Vers 12. If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not Yea this is almost all that the faithfull have many times to comfort themselves withall that they find in themselves an unfained desire to please God This was all that Nehemiah could say of himselfe and the rest of his brethren Nehem. 1.11 That they did desire to feare Gods Name Isa 26.8 The desire of our soule is to thy Name This was Pauls comfort Rom. 7.18 To will is present with me From these places that godly reverend Divine Master (g) Hildersam John 4. pag. mihi 9. in the beginning Arthur Hildersam concludes They must needs be sure therefore of Grace that have an unfained desire of it for they have it already No man can desire Faith that hath not Faith the desire then of Grace is Grace and the desire of Faith is Faith and he that hath any one Grace in truth and soundnesse in him he may be certaine that his heart is upright and that he is truely regenerate thus Master Hildersam upon the fourth of John page in my edition 425. And the (h) Omnes virtutes sibi haerent ut qui una carn●rit omnibus careat qui ergo unam habet omnes haber Magist lib. 3 dist 36. Omnes in hoc conveniun quod qui habet unam virtutem Theologicam habet omnes Henric. de Vrimaria Add. in lib. Senten Schoole affirmes That all the graces of God are so conjoyned and together that he that wants one grace in truth wants all and he that hath any one grace in truth hath al other graces Thus then you see though his comparison holds good in things temporall that a desire to be rich is not to be rich yet it falls to the ground in things spirituall for the poore humbled soule that desires grace is rich in grace And Master (i) Perkins Cases of Conscience page mihi 24 col 1. Sect. Perkins concludes that a desire to repent and beleeve in a touched conscience and heart is Faith and repentance it selfe though not in nature yet in Gods acceptation O poore soules you that complaine of the want of Faith and Grace out of a hungering desire you have after them

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

no Miracle And not an opinion of the people onely First let us see what the Papists say who affirme it cannot be but that wheresoever the power of working (a) Undecima nota ecclesiae est gloria miraculorum Bellarm Controv. Tom. 2. c. 14. Miracles is found there should be the true Church But as much as they make of Miracles I reade not in * Surius Tom. 3. June 24. Surius who was very carefull in setting downe the Miracles of the Saints any mention made so much as of one Miracle that John Baptist wrought It is cleare by Scripture that he did no Miracle Joh. 10.41 Bellarmin in expresse termes upon this place affirmeth that John (b) Etsi quanquam Ioanues ipse non secit miracula Bellarnan contr Tom. 2. cap. 14. fol. mihi 297. wrought no Miracles Malldonate (c) Duplex argumentum implicat Alterum est leaures nullum unquam miraculum fecit tamen illi credidimus multo ergo magis huic credere debemus Mald. in loc a learned Jesuite upon the Text sayes there is a double argument infolded in the words to move the people to beleeve that Christ was the true Messias and the argument runneth thus First John wrought no Miracle at any time yet we beleeved him much more therefore ought we to believe this man who hath done so many Miracles Secondly All things that John foretold of this man are true therefore we ought to beleeve in him Jansenius (d) Quod autem significare voluit eos dixisse Evangelisla tale est Si Joanni credidimus qui nullū fecit signū multo magis huic Jans●n Com. in concord Evan. cap. 4● setteth downe the same argument with him affirming from the Text that John wrought no Miracle If we beleeved John who did no Miracle much more ought we to beleeve this man Chrysostome * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 60. in Joan. backes their Exposition setting downe the same argument Augustine (e) Non daemonia jugavit non expusit sebrem non caecos illam●navir non mortuos suscitavit c. nihil horum fecit Joannes Aug. tom 9. Tract 48. in Evang. Joan. Col. mihi 355. concludes as much from the Text They say sayes the Father John shewed no Miracle He did not cast out devils and so reckons up diverse miracles and concludes John did none of these I have in the Marginall notes set downe the Expositions of diverse Protestant Writers upon this Scripture to which I referre the learned Reader and all conclude John wrought no Miracle throughout the whole course of his Ministery But it is plaine from the Scripture it selfe Who were they that said John did no Miracle They were Johns hearers such as were wrought upon by Johns Ministery such as would not have detracted any thing from Johns excellency beleevers for so the Text saith John 10.42 And many beleeved on him there so then it was the confession of beleevers and certainely they would not have spoken so grosse an untruth neither would the Spirit of God have suffered it to be set downe upon Record without reprehending of it And thus you see it proved as cleare as the Sunne that it was not onely an opinion of the people but that really and in truth John did no miracle You may read Mat. 11.2 3 4 5. When John had heard in prison of the workes of Christ he sent two of his Disciples and said unto him Art thou he that should come or doe wee looke for another Jesus answered Goe shew John those things which ye doe heare and see The (g) Cum Salvator corporum sanatione externisque Symbolis se ad sanandas animas spiritualem venisse medicum ostensurus esset Luc. Brugens in loc Ip●a opera tanquam divina testimonia obsicit Musculus com in loc blinde receive their sight c. First What newes was this to John if he could have done the like Secondly or how could this have confirmed the Disciples of John that Christ was the true Messias rather than John if John had wrought miracles I (f) Jesum cum Joanne conserendo college●●nt Jesum Joanne ma●orem proinde Messiam esse ●●obus in eo colligendo utuntur argumentis i. Joannes quidem signum nullum edidit Volunt dicere Joannes eximius fuit doctor quem omnes magni fecimus plerique pro Messia eum habere voluerunt Sed nullis claruit miraculis Hic autem doctrinam suam confirmat miraculis stupendis qualia a nemine mortalium unquam sunt edita Dubium est ergo nullum ipsum Joanne omnibus Prophetis esse superiorem hcut etiam Esaias id praedixit cap. 35. ver 5. Chemnit Harm cap. 117. Ex signis colligunt Christum longe Joanne esse superiorem cum ille nu la ministetii sut rempore miracula ediderit Pelargus 2. part cap. q. 5. Colligunt Christum Joanne praestantiorem esse qu●a tot miraculis fuit insignis quum Joannes nullum miraculum edidisser Calvin in loc Ioannes quidem magnas eximius fuit doctor sed miraculis nullis claruit Gualter in Evang. Joan. hom 101. Confessio fidelium est ex pressa fatentur quod nullum secerit fignum nec enim pertinebant ad doctrinam sed vis signorum Christo Apostolis reservata suit singulari Dei consilio Aretius in loc beseech you consider seriously and compare this place with Esa 35.4.6 He will come and save you Then the eyes of the blinde shall be opened Aretius a Protestant Writer sayes They meaning Johns hearers confesse he did no Miracle Qui crediderunt Ioanni Baptistae praedicanti sed nulla miracula sacienti Polanus Syntagm fol. 510. neither did they belong to Johns doctrine But the power of working Miracles was in the singular Counsell of God reserved for Christ and his Apostles It seemes strange to me a man should dare so boldly to contradict so many famous Expositors and the Scripture it selfe In that he sayes he will not speake of Johns miraculous (h) Quanquam Ioannes ipse non fecit miracula tamen in co facta sunt multa magna quod natus de anu sterili quod pater ejus obmutuit postea soluta est lingua eju in nativitate filii quod in u ero exultavit Bellar. de not ecclesiae lib 4 cap. 14. fol. 297. springing in the wombe of his Mother at the salutation of the Virgin Mary the Mother of our Lord who so shallow as knowes not that was a miraculous worke wrought upon John and no miracle done by John But to uphold his false opinion he propounds this question Is it not the greatest Miracle to convert many to God To this I answer looke upon the miracles set downe in Scripture as done by Christ and his Apostles and see in the whole Catalogue whether conversion of soules be set downe as one of them There is no Scripture to prove that when a Minister of

is justified passive in regard of us who doe by faith receive Christ without which we cannot be justified Thus you see how destructive his Doctrine is to the maine fundamentall point of our Religion to wit justification by faith So much pressed upon us by Christ and his Apostles and by him denyed And justification without Faith in the sight of God is such a justification as I never read of in Scripture We come to his objection and his answer to it Pag. 36. at the latter end But it will be objected How then is faith said to justifie I answer sayes he if we take faith for the object of our faith That is Christ then faith is properly said to justifie us for by him wee are justifyed he being our Righteousnesse Marke here how he contradicts himselfe He sayes before he cannot conceive how faith should put on Christ and apply Christ and that Christs righteousnesse is made ours before God by Gods imputation before the Act of our Faith and therefore necessarily without it And now confesseth that Faith being taken for the object of our Faith Christ then it is properly said to justifie us and thus it is properly said to justifie Christ being apprehended by Faith Rom. 3.28 Therefore we conclude a man is justified by Faith without the workes of the Law So it is taken in the Treatise of Justification wheresoever Faith is written without expresse mention of Christ we are to understand the righteousnesse of Christ received by Faith Heb. 10.38 Now the just shall live by Faith And doth he not overthrow his Doctrine before delivered when he concludes That Faith taken for the object of our Faith doth properly justifie and how can that be without Faiths apprehension of the object Wee will make this more plaine if it may bee Rom. 3.22 Even the righteousnesse of God which is by Faith of Jesus Christ The (f) Ea est fides Jesu Christi non active quam ipse Christus habet sed passive qua ipse Christus habetur seu posside●ur Affert haec fides justitiam non effective quasi habitualiter aut form●li ●r justos efficiat nec materialiter quasi ipsa sit illud quo justi cens●n●ur sed objective quatenu● fertur in Christum qui est justitia nost●a● et organice quat●nus instar manus donum ●●●●itiae gratis prop●er Christi meri●um credentib imputatae apprehendit Pare Com. in loc Faith of Christ is not here taken actively for the Faith which Christ had but passively for the Faith whereby Christ is had and possessed This Faith doth not justifie effectively as working an habituall justice or righteousnesse in us nor materially as though Faith it selfe were that whereby we are justified but it justifieth objectively as it apprehendeth Christ and instrumentally as it applyeth the righteousnesse of Christ Object How are we said to be justified freely seeing Faith is required which is an act in the beleever This Objection may bee urged further thus That is freely bestowed which is conferred without any helpe or worke in the receiver seeing then a man must bring Faith which is a worke of the will how is he said to be justified freely The Answer is that we are (g) Si fides qua ratione actus quidam est et ex se justitiam saceret gratis justitia non daretur at id non habet Ego pauperi scutum gratis porrigo quod ille extensa manua me accipit si quis mihi objiceret tu gratis non dedisti nam et pauper manum extendit nec acciperetnisi id faceret ridicula prosecto esset objectio extensio en im manus non habet ex se scutum adferre extendenti si enins id esset quoties manum extenderet scutum haberet A virtute potius et liberalitate dantis est scutum quamvis illi per manuum extensionem applicetur ita defide Tolet. ad Rom. cap. 3. Annot. 20 Deus imputans nobis justitiam Christi dat nobis fidem qua illam applicate valeamus Machowius quae de stat primi hominis Disput 7. justified freely although the condition of Faith be required because Faith doth not justifie as it is an act of ours but all the vertue thereof proceedeth from the object as the Israelites being healed by looking upon the Brasen Serpent obtained not their health by the very act of opening their eyes but by the object which they beheld which was the Serpent And like as when a rich man giveth his Almes unto the poore though he stretcheth out his hand to receive it yet it is said notwithstanding to be a free gift but adde here further that as when a blind man putteth forth his hand but he that giveth is faine to direct it to receive the almes or if a man have a weake and withered hand which he is not able to stretch out unlesse the other that giveth doth lift it up in this case every way the gift is free So our will is not of it selfe apt to beleeve or will any thing aright unlesse the Lord direct it Faith then being both the worke of God in inclining our will and Faith receiving all the vertue from the object which it apprehendeth namely Christ it remaineth that Faith notwithstanding wee are justified freely And the act of faith thus taken as we have set it downe doth according to Scripture stand in opposition to justification by workes And thus Christ in the Covenant of grace is set forth upon some condition to wit that we beleeve in him which condition God doth not onely require at our hand but doth by his Spirit freely give us and enable us to performe it And Christ freely given and all is done of Gods free grace and mercy It may be objected men may be justified before they doe beleeve and so without Faith for they are justified in Gods decree from all eternitie I answer God hath decreed before all time to justifie some men in time but not without Faith that being an effect of Gods decree and beleeving being that way by which God hath ordained to justifie and save men (g) Docet autem hic locus fidem ab election Dei dependere Calvin in loc Act. 13.48 And as many as were ordained to eternall life beleeved Gal. 3.24 that we might be justified by Faith and in the 26. Verse for yee are all the children of God by Faith in Christ Jesus it is plaine by these places of Scripture that God never made any such decree as to justifie any man before he doth beleeve and it is blasphemy to charge such an Act upon God For to justifie a man before he doth beleeve is to justifie him in his (h) Id est impietatem impi● Lapid Com. in loc sinfull wayes which God abhorreth and is contrary to his proclamation Exod. 34.7 that hee will by no meanes cleare the (i) Nempe impoenitentem in peccatis suis sibi placentem Rive● Com. in loc guiltie

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