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word_n	chapter_n	promise_n	verse_n	4,907	5	9.4545	5	true

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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

many as be of the (b) Ex operibus legis cos vocat qui in illis constituunt salutis fiduciam Calvin in loc workes of the Law are under the curse In this 10. Verse Paul sets downe a reason whereby he proves that not onely the Jewes but also the Gentiles are blessed as (c) Abraham typus pater est omnium justificatorū deinde faedus cum illo cum semine ejus factum est ipse autem non operibus legis sed per fidem imputatam justitiam justus pronunciatus est Ergo intelligitis inquit Apostolus patrem filios per fidem justificari Tossan praelect in loc Abraham was by Faith and the reason is drawne from the contraries thus They that are of the workes that is that looke to be justified by the workes of the Law are under the curse Therefore they that are of Faith are blessed and justified with Abraham So then it is plaine that not they who lived under the Law were cursed and under the curse which he most blasphemously affirmes of all the Jewes betweene Moses and John Baptist and so pronounceth them damned but those who looked to be justified by the workes of the Law but so the beleeving Jewes did not marke well the 6 7 8 9 10. Verses of this third Chapter to the Galatians and you shall see this place makes against him in other things as well as this To this saith he we may adde Heb. 11.39 And these all having obtained a good report through faith received not the promise Can hee conclude from these words that because they received not the promise therefore they were under the curse Then the Apostle should seeme to derogate from and to diminish nay to abolish the faith and felicitie of the Fathers and indeed not to be constant to himselfe but to deny that in this Verse and in the 13. which he doth affirm in the 33. where he saith they obtained promises This seeming contradiction may easily be reconciled if we distinguish betweene the promises the Apostle here speakes of wee must observe the Homonymie of the word promise which signifies diverse things as (d) Quantum ad promissionem primam negat ver 13. patres ante Josuam consecuros esse promissa 2. Quantum ad alteram negat hoc loco patres universos eam consecutos esse qui Messiam promissum incarne videre quidem deliderarunt sed non viderunt Quantum ad tertiam affirmat ver 33. omnes nobiscum consecutos promissionem fuisse omnes enim fide per gratiam Jesu Christi servati suerunt sicut nos Pareus in loc first the promised land of Canaan and so in the 13. Verse the Apostle denies the Fathers who lived before Joshua to have obtained the promises Secondly by promise we are to understand the complement or fulfilling of the promise concerning the Messiah to bee revealed in the flesh and so the Apostle in the 39. verse denies the Fathers to have received the promise because they were not eye-witnesses of the promised Messiah come in the flesh Thirdly by promise is to be understood the blessing of salvation promised in Christ and so the Apostle affirmes in the 33. Verse that the fathers obtained the promise together with us all of them being saved by Faith through the grace of Jesus Christ as well as wee so that it is plaine they were not under the curse but under the blessing their estate and condition being blessed of God through Jesus Christ And whereas the Apostle in the 40. vers saith God having provided some better thing for us that they without us should not be made perfect The Apostles meaning (e) Non est hic sensus nos alia ratione servati quam Patres in V. T. vel dilaram suisse Patrum salutem usque ad Christi adventum verum hic est sensus licet tam excellentes viti suerint tam illustri fide praediti subducti ex his terris Non tamen cum ipsis def●●sse Ecclefiam aut idec minus honorifice sentiendum de populo N. T. cui allquid melius providebatur non quidem si fundamentum salutis spectes sed propter exhibitionem Messiae per quem illi nobiscum nos cum illis vere perficimur sanctificamur unica sc illa oblatione corporis ipsius Tossan in loc is not that we under the New Testament are saved by another way different from that by which the Fathers were saved in the Old Testament or that the Salvation of the Fathers was deferred till Christs comming in the flesh as the Papists would have it but the meaning of this place is that although they were such excellent men indued with such famous and pretious Faith and they being taken out of this life yet notwithstanding the Church did not end in them or that we should have a lesse honourable esteeme of the people of the New Testament for whom God hath provided some better things Not better if we consider the foundation of salvation but in regard of the exhibition and manifestation of the Messias in the flesh by whom they and we are made perfect and sanctifyed by that one oblation of his body as it is Heb. 10.10 Through the offering of the body of Jesus Christ once for all even for the Fathers as well as for us Those places which he uses concerning the difference of the promulgation of the New Covenant Pag. 54. First In the time of Adam Gen. 3.15 Secondly To Abraham Thirdly In Isaiahs time Isa 53. Fourthly In Moses time Fifthly In Daniels time make against him altogether as that in Genesis The seed of the Woman shall breake the Serpents head In this place (f) Tria itaque hic habes descripta 1. Adami Hevae peccatum 2. Deinde spem per Christum 3. Tunc nostri hostis Satanae accuratam descriptionem sub serpentis figuta Pet. Mart. in loc is described the sinne of Adam and hope of pardon through Christ By the seed of the Woman is meant Christ and thus he proves that the New Covenant was preacht from Adam to Christ and that all beleevers in all those ages were under grace and had the Covenant of grace preached to them But Page 55. Sayes he The Prophets speake of a thing to come farre off yet sayes he They speake sometimes in the present and preterperfect tense againe in this he contradicts himselfe and t is true Isa 6.9 The Prophet speakes there in the present tense Unto us a childe is borne he doth not say a childe shall be borne Now the word Nobis us doth comprehend not onely the ancestors which lived before nor those which lived at that time but the successors and posterity of this people for the change of times and humane mortality doth not take away the unity of the people of God and severall Ages and (g) Alia atque alia secula morientiumque nascent●um alterationes non constituunt

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

Againe it is plaine (k) Ratio quasi a priori est quod deus per essentiam sit ipsa justitia increata immensa fontalis ab ●a ergovelut a sonte manat omnis justitia creata angelorum hominum quam proinde ut suam amat ac vice versa odit abominatur omnem injustitiam quasi sibi essentialiter contrariam et a daemone prosectam Cornel. à Lap. Com. in loc Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord will God who is the fountaine of justice doe that himselfe which he hateth in others if that place be alleadged Rom. 4.5 But to him that worketh not but beleeveth on him that justifieth the ungodly and therefore a man is justified before he beleeves the meaning is expounded in these words of the Verse his faith is counted for righteousnesse so that this must be understood in sensu diviso in a divided sense That God justifieth the wicked not him that remaineth wicked but was so before he was justified And the Schoole doth briefely resolve this God justifieth the ungodly Antecedenter antecedently that is him who before justification was ungodly not consequenter consequently that is him who after justification remaineth ungodly Pag. 36. towards the latter end saith he if we take Faith for the Act of our Faith apprehending this object then we are justified by it declaratively in our consciences and concludes that Faith doth onely justifie declaratively speaking to our consciences that wee are the children of God in Christ Jesus Thus you see hee doth exclude faith altogether from justifying a sinner in the sight of God And that it is onely said to justifie because by it we come to be certaine and to have assurance in our consciences that wee are justified in the sight of God and as it doth declare unto us our justification in the court of conscience Two grosse absurdities will follow upon Faiths declarative justification onely as he calls it The first is that Faith doth not at all justifie which is point blacke contrary to the Doctrine of Christ and his Apostles for it is one thing to be and another thing to appeare to be Faith having no hand at all in the being of Justification but in the making of it appeare to be So that I am first justified in the sight of God by Gods imputation without Faith and afterwards Faith comes and makes it appeare to me that I am justifyed And by it I come to have assurance in my conscience that it is so The second absurdity will be this That where there is not assurance there is no faith Faith being as he concludes onely an assurance that I am justifyed What will a distressed Conscience in case of spirituall desertion doe this doctrine makes him desperate for by this he argues the case thus Faith is nothing but an assurance to me in my conscience that I am justifyed in the sight of God but I want this assurance therefore I am without Faith and consequently in a damned condition as the case now stands with me Is this preaching Christ and free grace but I say a man may want in his owne apprehension this assurance and yet he may have Faith Gods people sometimes are in such a condition that they cannot see so much as a glimpse of Gods favour Nay the contrary They conclude themselves forsaken of God and cast-awayes what 's become now of assurance but for all this dare any man say that men in this condition have no Faith Nay they are upheld by the secret support of Faith otherwise in such a condition they would despaire as Judas did but it is plaine by Scripture that a childe of God may want assurance and yet by Faith stay himselfe upon God Isay 50.10 Who is among you that feareth the Lord that obeyeth the voyce of his servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay himselfe upon his God Take faith for the act of Faith apprehending the object and so we are justified by faith onely in the sight of God in regard whereof the salvation of all that truely beleeve is sure and certaine though they perhaps be not assured thereof for this is the promise of the Gospell that whosoever beleeveth on him should not perish but have life everlasting Take faith in reference to the Subject for that which doth declare our justification to our consciences and herein (a) Fides illa proprie dicitur justificans qua incumbimus in Christum ad remissionem pecca orum salutem Christus enim est adaequatū objectū fidei quatenus fides justificat fides enim non alia ratione justificat nisi quatenus a●prehendit illam justitiam propter quam justificamur illa autem justitia non est in veritate alicujus axiomat●s cui assensum p●aebemus s●● in Christo solo qui factus est pro nobis peccatum ut nos essemus in ipso justitia 2 Cor. 5 21. fides ista justificans s●a natura producit atque adeo conjunctam secum habet specia●em ac certam persuasionem de gratia ac misericordia Dei in Christo Ames Medul Theol. lib. 1 cap. 27. de Just faith cannot not be said properly to justify for this is an effect of justifying faith There are two degrees of justifying Faith the one being a lively assent to the promise of the Gospell the other a sound application thereof to our selves by the former as being the condition of the promise we are justified in the Court of Heaven by the latter in the Court of our owne conscience which is not properly called justification but the application of justification for a man must first be justified in the sight of God before he can be perswaded in his conscience of his justification otherwise his perswasion is a false perswasion and a meere delusion By the former we are justified before God by the latter we are perswaded in our conscience and in some measure assured of our justification For the further clearing of this distinction of Faith let us consider the differences betweene the two degrees by the former as I have said we are justified before God in the Court of heaven by the latter we are justified in the Court of our owne Conscience by the former we are justified properly by the latter we are assured of our justification I take this assurance to be an act of experience flowing from justifying Faith Of the justification which we have by the first degree which is properly so called there are no degrees (b) Justitia nobis imputata persecta aequalis est in omnibus credentibus Wolleb Compend Theol. lib. l.c. 30. but of that which we have by the second degree which is not justification but the assurance of it there are degrees according to the measure of Faith of necessity we must hold this distinction