4. in our nature Gal. 4.4 Hebr. 2.16.17 fiftly vnto this end namely fully to saue vs Acto 4.12 Heb. 7.25 1. Atheistes must beleiue that God is â—for how commeth this worlde and all the things therein to exist and in their kyndes to be conserued if there be not som Power or God eternall and incomprehensible that giueth being hereto The Atheist comminge into a stately pallace senig no body there is notwith standing forced to confesse that the Pallace was made by som who was before it 2. The Iewes must beleiue that IEsus is Christ. His blood remainge vpon them and their Children Math. 27.25 The expiration of Daniels propheticall 70. weeks of yeares that is of 490. Yeares from Cyrus edict for building IErushalem vnto Messiahs ceasinge sacrifice Dan. 9.24 etc. Isa. 44.28 end 2. Chro. 36.22.23 and the full remouall of Iudahs Scepter Gen. 49.10 Math 2.1 May teach them first that Christ is com secondly that IEsus was the Christ. 3. The Arrians and Samosatenistes must knowe that Christ is the Son of God namely by eternall generation and so without Mother and begining of days and If hais roote Hebr. 7.3 Ioh. 1.1.2 This is becawse the father and he is one in essence Philip. 2.6 Hebr. 1. â— Colos. 2.9 and not only God by Office as they wickedly teach 4. The Anabaptistes must beleiue that as CHrist is God and one with the father so He is com in our nature and ther fore also verily Man If he only had essence or nature with the father then God being a spirit and a spirit not hauing flesh and bone he shold not dy and suffer Indeede but phantastically and in shewe as was the Maniches phantasie If he assumed som other Nature then ours then he and his Church sholde not be two in one Flesh as was the typicall Adam and his wyfe Gen. 2.25 Ephes. 5 31.32 so neither God shold be satisfied in our Nature nor our Nature be iustified sanctified glorified Nay he was the first fruites in our Nature that rose from vnder the power of Death 1. Cor. 15.20 and by him the First-fruites is the whole sumpe sanctified that by fayth is vnited vnto him If to be in the forme of God Philip. 2.6 be to be One with God in Nature Then what letteth vers 7. that to be in the forme of Man shold not by like proportion be to be One with man in Nature Though it be a mysterie yet the mysterie herein is plaine namely that he was the Son of god and the Son of Man verily God verely Man God verily his Father woman verily his Mother passible as Man impassible as God In regard of which humaine nature he is thee seede of woman Gen. 3.15 Gal. 4.4 And as the humaine nature was assumed for the benefit of the faith full he is called Abrahams seede Hebr. 2.16 a roote springing from Ishai Isa. 11.1 5. Romanistes of what sect soeuer must beleiue that this Iesus is our full righteousnes and redemption not leaving any thing in the worke of salvation imperfect that so we might adde therevnto least our flesh shold reioyce in his presence 1. Cor. 1.29.30 Rom. 4.2 Hebr. 7.25 Secondly the person so beleiuinge buildeth vpon this foundation of God in a new and holy Conuersation as God his spirit thensforth by the ministrie of the ghospell shall teach vnto him and that vnto the praise and glory of God First he knowes that there is a spirit of God who speaketh the will of God by Man This spirit must he knowe to be in essence one with the Father and the Son 1. Ioh. 5.6.7 Math. 28.19 and 2. Cor. 3.17 This article it semeth som Christians in the primatiue age or begining of Christian Churches were much ignorant of or vnderstood but confusedly and this Definition concludeth with in it all such as haue bene accomted true visible Christians though otherwise labouring of manie infirmities Secondly according to this Spirits ministerie thensforth he buildeth in a newe and holy conversation Iam. 2.18 Ephes. 1.4 Gal. 5.24 And this holy buildinge is either in perfection and that was in Christ or in imperfection and that is in all his members Rom. 7.15.23 Thirdly he doth is to the praise of God 1. First anie Obedience though voluntarie and hauing a shewe of wisdome Colloss 2.23 is not true or holy Obedience but only that which is builded vpon true faith in Christ for this only is as Golde syluer end precious stones 1. Cor. 3.12 etc. for that only is by the spirit of God incommended to Man by the written worde 2. Tim. 3.15.16 Reuel 22.18.19 And this ouerturneth all manner of Obedience seme it neuer so glorious as the works of a transformed spirit that is not grounded vpon the faith of Christ Iesus written it being the inspired square of the spirit of God 2. Secondly he thensforth namely after the profession of true faith buildeth though imperfectly in a newe converâ—acon He rons in Christs rare though wth manie falls but he still riseth by the staffe of repentaunc and still setteth on forwards looking vpon the Author end finisher of our faith set at the right hand of Maiestie Hebr. 12.1.2 Reuel 3 1.2.3.5 And this ouerthwarteth first such as returne back to their former filth 2. Pet. 2.20.21.22 secondly it convinceth such as teach by worde directly or by necessarie Consequent in their Nouatian practise that amie man or Church can obay or walke perfectly To what end doth our saviour commaund so often pardoning a brother Math. 18.22 or Paul will vs to beare with the weake and to support with meecknes such brethren as haue fallen vnder som tentation Rom. 15.1 Gal. 6.1 etc. if not because the holiest may he ignorant in maine things as also fall often 3. Thidly in referring all to the praeise and glorie of God it stoppeth the mowth of euery proud Pharisie Luc. 18.9 etc. who puffed vp with Nebuchadnetzar do builde end performe glorious worcks for the honour of their owne name rawsing the trompet to sound forth their almes Such alredy haue their rewarde namely a litle praise of Mans mowth Conclus 2. Iustification As obedience growing from true faith in Christ doth iustify before man who only can judge by that which is outward so faith apprending God in Christ doth â—mmediathly iustify with God Examination IVstification that is a being pronounced righteous or iust is of two sortes External or Internal Iustification externall or outwarde procedeth from externall Obedience iustifiable in the eyes of Creatures And herof S. Iames speaketh 2. Ch. 18.21 Iustification Internal is a liuely apprehending of God by faith in Christ And here of S. Paul speaketh Rom. 4.5 etc. 5.1 Such an inward fayth owtwardly workinge rawseth Man to be able to pronounce such a ones faith perfect or true Iaco. 2.22 Pauls Doctrine may lift vp the despairing person Iames his doctrine may knock downe the presumptuous spirit Thoughe the present Act of our apprehendinge God a father by Christ iustifie with
so your brother in that though not in other things Conclus 12. That is to vs a true visible Christian church 1. Gathered 2. Established 3. Absolute in her parts which consisteth of a companie of people beleuinge Christ Iesus the son of God by the holy ghosts ouershadowinge to be com in our nature for the perfect saluation therof buildinge vpon that foundation c. as in the 1. Conclus such a people Gathered togither in the name of Christ are 1. a Church gathered 2. such a people entringe into Couenant of spirituall buildinge togither is a church established 3. such a people enjoyinge theyr howse Officers is a church absolute in her partes Examination THis Conclusion tâ—â—ching the visible Church of Christ doth seuer it self into thre Considerations which by ignorant men not discerned they confusedlie speake of a Church as of other Things First into a Church gathered Sec. into a Church gathered and established Thirdly into a Church gathered established and absolute IN the 1. Conclus we haue described a visible true Christian now we affirme that a Compaine of such people so beleiuinge and obayinge being now Gathered togither in the power of their Christ are to vs a true visible church in the first sence Sec. â—hey so gatheringe and couenanting are a Church in the second sence Thirdly they so gatheringe couenantinge and possessinge their proper officers they are a Church in the third sence In wihich sence of the thre soeuer we speake of it still propoundeth vnto vs One sort of people such beleiuers and Obayers wherof the true visible Church of Christ can be saide to consiste of And suerly the former Notes or marks do propounde vnto vs more certainly which is a true church then the Common receiued Marks of Preachinge Sacraments discipline Becawse there may be a Church of Christ or a visible people of God where the said thre Murks are lackinge As also a people may enioy som of the said marks as true preachinge and yet be as far from a true visible church as was the Court of Festus and Foelix If we desire infallible notes of a true people we must haue such Notes as Deliuer vnto vs the essentiall forme of a Church which is such a Marke as neuer can be lacking from the Church else Logitians knowe the Axiome breaks the heade of Kata Pantos etc. The Generall or Matter of a visible Church is People the Difference or essentiall forme is true faith with obedience as before where such Matter and forme meteth in Gue there is an house spirituall Act. 2.24.44 1. Ti. 3.15 the Efficient cawse wherof is God by the instrument Outward and inward the word and Spirit the final cawse in regard of God is God his glorie in regard of his Church their Saluation That such a people only do constitute a true visible body as the scriptures are open inough as also the Auncient writers so becawse our late men are so addicted vnto som late writers let them heare Mr. Cartwricht 1. Reply pag. 34. There be in the Churches of Christ no dronckerds nor whore mongres at least wich are knoweÌ„ and Mr. Oud Fenner in his Meth. Theol. lib. 6. Cap. 1. Caetusille etc. That Companie speakinge of a particular Church so ordained ought to be pure from all pollution etc. Psa. 15. etc. 27.8 etc. 29.9 Isa. 4.4 1. Cor. 3.16 etc. 5.11 1. Tim. 3.15 Reuel 1.13.20 and harken vnto Doct. Bilson in his priuiledged booke perpet Gouernm cap. 10. pag. 155. To the first Churches came none but such as were willinge and Zelous without all compulsion by Comminge I charitablie vnderstande Comming into Communion To ours com all sortes Atheistes hypocrits and how many forced rather by law then led by Deuotion Yea wold to god it diâ— not often so fall out that in many places the richer and wealâ—hier men either regard no religion or secretly leane To the worst All whith teach what kynde of people are to be receiued 2. are to be retained in spirituall Comunion or Church fellowship And indeed we se that the blessed ministrie of the Ghospell was first the ax that hewed these liuing stones for our Salomons temple as also that when anie stone burst out into spirituall defection or backslidinge it was either presently cured and faster mortized by repentaince or else it was thrust out of peculiar communion vntill by the ax of excommunication the rough things were made smooth and the hawtie things humbled 1. Cor. 1.5.11 with 2. Cor. 2.7.8.9.10.110 Such a people therfore gathering and thus couenantinge to walke are a Church gathered and established only to the absolutinge or perfectinge of this Churches Order there is required further an election and Ordination of Officers As a litle Citie compact in it self it must out of it self or by the coassistaunce of som syster-church make choise of meete men for the ouersight and seruice of the Citie or howse of god Otherwise if there be no king in Israel euery man will do that which is good in his owne eyes euery man wilbe a prophet in his owne conceipt Iack Cade wilbe Lord Mortymer and Hobbinoll set as good a glosse on scripture as he that was brought vp at the feete of Gamaliel flat Akephalistes A while without officers they may happely walke well but longe speciallie after they haue fit men and meanes they are not like to stand orderli togither without such instalment of officers The Officers are of two sortes Bishops in english ouerseers and Deacons in english Ministers or Seruitours 1. Tim. 3.1.8 Philip. 1.1 Vnder the terme Episcop Ouerseer is contained Pastor Doctor Elder vnder the terme Deacon is contained 1. the Ministeriall Man wherof specially before 2. the Ministeriall woman Rom. 16.1 1 Tim. 5.9.10 These must holde the mysterie of the faith in a pure conscience And in the former there is required of absolute Necessitie aptnes to teach and ability to confute errours Such the Pastor and Doctor euery one graunts must be and such the other Elders must be as I haue proued in my Bybles breife As for the vnderstandinge of 1. Tim. 5.17 euerie of whose sences is to be preferred before the dreame of Lay elders do looke into D. Bilsons forsaid booke A plaine print of the footesteps of preaching Presbyters or Elders se in all auncient writers theologicall and historicall and that whersoeuer they mention presbyters in a church vnder the Episcop or Pastor they must be vnderstood such Elders commonly translated Preistes If al Levies lips were to preserue knowledge how much more was the lawe to be fetcht from Kohaths Leuits which were ioyned with the Cheife preist in the worke of Ouerseinge and peculiar gouernment The Preist dyinge another came into his roome out of Kohaths familie so the Episcop or Pastor dyinge one shold speciallie if not only arise out of the same Ouerseinge familie of Elders and how shall this be answerable if the Elders be lay-men or men but of priuate qualification Let therfore our other
more was his theologicall speaches to be admired Then I perceiue that a Manuarie science is no vile thing seing the occupation of a Carpenter was sanctified in the person of our Sauiour Then I perceiue if the Maister haue not shamed to erne his bread with the sweat of his browes the disciple shold not be a shamed to tread in the same tract What then Whosoeuer wilbe a Christian he must be possessed with a Christian calling A calling saith one a calling saith another what meanes he by a Calling I meane thow must haue som such place in Church and common wealth as the vse therof may be profitable and necessarie as also that roume it self must be consecrated out of the lord his word for lawfull Such a roume and calling not anie roume and callinge the Apostele Paul 1. Cor. 7.20.24 vnder a generall rule applied there to certaine particulars he meanes of what tyme he saith Let euery man abide in the saine vocation wherein he was called The Catabasileyst wold haue the Maiestrate becominge a Christian to cast aside his Ciuil callinge a Callinge notwithstanding they are forced from Rom. 13. to graunt a diuine ordinaunce imposed on the Consciences of all people but affirme it an ordinaunce diuine and only without the Church To say a maiestrate cannot stand a true christian and to say that Majestracie is a diuine conscionable ordinaunce is with one mouth to spit out black and white flat contradictories Such choppers and chaingers of scriptures in the Lord his Temple stand much neede that our Carpenter wold also as somtimes he did Mark 11.15.16 Luk. 19.45 with a whip and whip-coard expulse them the howse of prayer Such scripture-choppers stand more neede of a Maiestrates lash then a scholers argument If one sholde aske these fellowes what office or Calling it was which Christ so exercised can they say he did it by vertue of Preisthoode or Prophecie or only as he was Kinge and so by power Regall due vnto him as he was Dauids sonne thoughe at other tymes he wold not vse it Will they not giue me leaue to beleiue that in the execution of this ciuil power he aswell sanctified in the practise of his owne person the roome of a Maiestrate as by his Carpentrie he sanctified Manuarie sciences But let the Despiser of gouernment as Iude calles him goe the Apostle Paul willeth euery man to abide still in that Callinge lawfull where in he was found when he was called to christianitie presuming hereby that euerie one that shold be called to Christ shold be alredie installed in som legetimate calling as though God wold hardly call any that were out of all callinge And indeed A man without a callinge is like a carcase without a sowle fitter to be pitted for feare of infection then to be tollerated amongst men Pharaoh Gen. 47.3 cold aske Iosephs brethren of what trade they were Either because he demed the religious Hebrues wold not liue without som trade or because it was common with the Egiptians to haue trades or for that the integritie of that age was such as eueri where ordinarily people had trades Many Kyngs we haue and many people we haue but fewe kyngs or rulers that enquire after trades and too many people that were not able to answer vnto the Demaund what trade That is cawse so many drone bees fly by the hy-ways stinginge horse and Man and that is cawse that Tyburnes Tripos deuoureth a nomber of bodies before their sowles haue bene initiated in any rudiment of their redemption Paul a great scholer he wold play the Tentmakeryer he wold sit idle and Dorcas wold make garments for the poore few Dorcasses in these days before she wold sit idle It is neither Pismire Cony Grashopper nor Spider but Salomon prov 30. he rancks her in a Callinge and shames not man who is differenced from them by the hie guifte of Reason abasheth he not to be out of all callinge The pismire shal sit vpon him and the residue of the creatures shall finally condemne him for the word of the Lord failes not But thow replies I thanke god for it I haue a Callinge That may be but is it a lawfull Callinge Iesus was a Carpenter a calling lawfull and much necessarie Som are Callings shaped in the Deuels shop and the more they are vsed the more returnes to the Deuels advauntage Such is the vpholding and keyinge of Cardinge and dicing howses wanton dauncinge schooles and manie moe of like vayne nature Such persons cannot call for the lords blessinge to light on their labours and that because they labouâ— not in the lord wheras a Christian must neither in word nor deed do anie thing but in the lord Coll. 3.17 Famous are the Romaines as for other things so for this not a Man went in the streets but he caried in hand or in som other part an ensigne of his callinge were his callinge singular or vulgar If this law were enioyned vpon the people of England Scotland and som other parts what might manie carie Som might carie a Midianitishe stale som a box of face paintings som a Portuis booke And Othersom an euen payre of cards in the one hand and dyce shaking in the other Nay infinite are the inventious that Hell and Vanity haue invented and most painfully thes are plijde because their gaine semes to be greatest But let such walke on He that sets them on work euen he shall pay them their wages But hast thow an honest callinge be thankfull vnto god for that and be thow industrious and faithfull in the exercution of his parts and offices Call vpon the Lord by prayer often and manie tymes Blesse thow oh Lord my handy works c. Thow maist rise vp earlie and sitte vp late and eat the bread of carefulnes and yet except the Lord his blessinge associate thy labours thow but watchâ—st and labourest in vayne ps 127.1 Be industrious then and faithfull which don commit the yssue to him that giues and holds back the rayne and ministers vnto thes that walke vprightlie euery thing that good is Ps. 84.11 He that hath a care ouer the feild lillies and sparrowes how much more will he be carefull for vs oh we of litle faith Hast thow a lawfull trade yea Art thou the Mr. of it I can do so so yea but it is not sufficient that thow haue a trade or Callinge and that a lawfull one except thow canst performe the parts of it well It is not sufficient to Doe but to Do well It is not sufficient to councell but to courncell well It is not â—ufficient to tylle the ground but to tyll it well The consideration herof incited Nebuchadnetsar Dan. 1. to select choise youths and accordinglie to initiate them in his learinge This cawsed Pharaoh Gen. 47.6 to bid Ioseph onlie appoynt ouer his cattle Men of actiuitie And this vrged holy Paull not only to wish Timothi to Diuide the-word 2. Tim. 2.15 but Diuide it aright The
that by Truly we meane not perfectly for we but se in part and practise in a lesse parte as in the 4. Concl. is proued but a professinge of the true Christ vnto their full saluation as in the 1. Concl. buildinge vpon that foundation in a new and holy conuersation so far as for the present they se and are enabled by god As for a Church whose prayers preachinges practises are laide vpon a false foundation a new diuised Christ from such a Congregation a person at the first sight may fully separate in spirituall Communion only seing God hath now opened his eyes and there he was a professed member it shalbe duty to Communicate that he seeth vnto such a people that so they togither with him may repent and so lay a true foundation of faith Reuel 18.4 Ier. 51.6.9.26 But prouided the Congregation be as before truly Christian he cannot symplie that is without all exception fully separate but he doth violence vnto Christ the corner stone of that groundwork If he espie corruptions in faith or Manners such Corruptions he must at the verie first insight separate from but keepe one with them in the part vncorrupted By such seperation he teacheth them both by word and practise the beste Manner of teaching that can be to seperate also from Corruption and by such an vnion with them he shall also teach that all vnion is to be in truth and for the truth Such seperation and vnion was in som of Sardi Reu. 3.4 som of Thyatira Ch. 2.24 In not seperatinge from such euell they shold first syn presumptuouslie secondly strengthen the hands of the wicked and by not keping such vnion they shold be found first cruell towards the truth secondly be demed vncharitable thirdly giue suspition of fallinge away from all truth in Religion vnder a colour of hatinge corruption Two cawses therfore of seperating fully in fellowship spirituall from such a Congregation as hath truly professed Christ there semeth vnto vs for the present sufficient and lawfull The one if so they haue bene orderly conuicted of obstinate Rebellion the other if so they seeke the spoyle or lyfe of such a member vniustly Touchinge the first we se that after the Lord his prophets had conuicted Iudah and Israel of obstinate rebellion Hos. 2. Ezek. 16.52 Ier. 3.8 They put the Bill of Diuorcement into their hands and so cut them of Hos. 6.5 vntill they returned by repentance This course might the howse of Cloe. 1. Cor. 1.11 Haue taken with Corinth had they after Pauls conuicting them persisted rebellious in the matters conuicted But as Cloe and others of like spirit did not presently reiect Corinth though no doubt they had delt with them about their Corruptions before they writ to Paul therof but themselues not preuailinge they louinglie sought further meanes for their Conuiction and vrginge repentance so euerie person that in his owne eyes is presently righteous in his owne cawse specially in matters disputable and doubtfull is not redely to reiect the congregation for not accepting his admonishment but charitablie seeke further meanes if yet further meanes be not dammed vp for helpinge that which in the body is haltinge to be turned in to the way and healed And this may be a coolinge â—arde to our right Brownistes if so any may rightly be so called who haue they no more substantiall knowledge for discerning things different then Tom skul or Balaams Asse when he was at home in the stable they vpon euery sly and vnstaied crochet buzzing in their ytchinge eares through the suggestion of Ahabs spirit do fly the Congregation grinninge and barking like dogs of the Eueninge against all such as will not presently conforme to their Opinion it may be to slap vp a litle of their disgorged vomit Let such reade Heb. 10.24.25 and so to the end suerly our sowles haue no pleasure in such and somuch the rather as we cannot se thes Schismaticall Apostates com home by repentance but seme to haue committed such a syn as therfore the lord dammeth vp the way to repentance The other cawse is cruell persecution when as such a member cannot stay in any communion with them but with likly spoile and perill of lyfe In such cases the prophets fled 1. King 18.4 end 19.3 The Apostles fled and were bid to flie Math. 10.23 The saints fled Act. 8.1 and Heb. 11.37 Many such as of whome the world were not worthie wandred vp and downe in sheepes and Goates skinnes being destitute etc. Nay our sauiour himself diuers tymes though he knewe his tyme of suffring was not yet com he secretly fled how much more in such case may we If any say few of these flights were from such people as were not first God his church Let it be so If we may flie from an holy people by reason of outward persecution then much more for inwarde persecution And this ouerthwarteth such I speak only of such pharisaicall Prescisians as haue taught their people that Clapham and others such may be knowen for false prophets if but in this they fly for feare of the sworde If it be truth they teach they wold stay seale it with theyr blood Of pestilent locusts faced like Men but tayled like scorpions We are willing though not wilfull to offer vp our liues when God will we somtymes fly hin the body but stand by the Truth though with som weakned wherof god hath assured vs Yow stay grazinge vpon the greene things with your bodies but yow fly from the truth wherof your tongues haue spoken and your fingers haue written what tyme your consciences were first there with conuinced But yow must slubber your childrens bread ouer with a litle such counterfait hony or else they wold not so easly swalowe the Leauen of the Pharises The Arch-bisshop of Caunterbury as I was told sitting once in examination of som he said that if he were of Cartwrightes opinion he wold be of the Brownistes practise He plainly sawe your Opinions I speak of many of yow and your practises to be contradictorie And suerly were I of full mynd with som of your writers and teachers I shold with the right Brownist deme euerie speaker and communicator with yow to be flatly visible Antichristian where as I cannot subscribe vnto yow in euery thing I verily beleiue manie in that land to giue such testimonie of Christian obedience grounded on sauing faith as I neede not feare to beleiue them to be true Christians Leaue yow your halting betwixt two either practise that yow teach men or teach men no more then if your selues will not yow can be contended they practise Som of yow sent word into Scotland that I fell from your Sect twise to the Bishops twise to the Brownists 4. lies at a clap if I had don so first I had fallen to such as wherof there haue bene as true Christians as yow at least secondly I sholde but haue plaid turne coate as haue a nomber of yow and