The faith which worketh by loue c. And it is so called in regard of the special grace mercie loue of God in Iesus Christ which is shed abroad and sealed by the Spirit in the heart of him that possesseth it and also in respect of the excellent fruite it doth produce and cause to come forth of the same heart which is now truly sanctified by it and in which Christ being now formed dwelleth as mortification to sinne and to this present world loue to God and to Christ the Lord who hath so truly loued them loue to the truth loue to the children of God loue to all men which fruite we will also search for the true nature of and enquire how the Scriptures doe seuer it from all outward appearances and shewes which come neare vnto it hauing the forme thereof but is not the same in truth and power Like as the trees that are planted by the riuer side do bring forth their fruit in due season and as the good ground which hauing receiued the seed that is sowne therein bringeth forth fruit a hundred sixtie and thirtie fold and as the earth which drinking in the raine that cometh oft vpon it bringeth forth herbs meet for him by whom it is dressed so do these righteous trees and branches of the Lords owne planting his good ground and earth which he hath thus dressed and watered bring foorth fruite meete for him their Lord the good husband-man that hath planted dressed them First as they haue receiued mercie at the hands of God by faith and are assuredly perswaded in their hearts of the forgiuenesse of their sinnes so doe they now perfectly and truly euen from their very hearts hate all sin yea and the garment that is defiled therewith and abstaine from all appearance of euill mourning and lamenting when at any time they do but think thereon and mortifying their members and affections of flesh do restrain them frō their old accustomed wayes remēbring that they are washed and redeemed with a great price euen with the blood of the Lamb of God that they should now be holy as their heauenly Father is holy that hath chosen them And though they finde the law of their members to rebel and fight against the law of their minds enticing them night day with strong motions and perswasions to regard and giue entertainment againe to their former lusts and pleasures yet they remembring the day of their feare and great distresse sigh and weepe in soule to thinke that they should yet be constrained by the force of their owne flesh members thereof to cast but an eye or once to thinke vpon that which now their soules do loathe and from which they haue been so graciously deliuered And therefore remembring Lots wife and the end of those that hauing taken the plough by the hand looke behind them by whose examples their Lord hath forwarned them dare not presume to turne aside and grieue the holy Spirit whereby they are sealed vnto the day of redemption but if they should through the strength of temptation and their owne weaknesse fall they go foorth and weep bitterly till they be restored by faith to strength againe and neuer fall or looke behind them so as to giue entertainment in soule to their old delights of sin againe or to embrace this present world or pleasures thereof as aforetime nay though they be hated reuiled and scorned of all men and made a gazing stocke both to men and Angells yet still they go on their way out of the camp following their Lord and willingly bearing his reproach counting his rebukes greater riches then all the pleasures of the Egypt of this world which is now crucified to them and they to it And so in patience possesse they their soules hauing an assured hope that though now they goe on their way weeping sowing precious seed yet there will come a day wherein they shall returne with ioy reape the fruit of their labours and bring their sheaues with them Secondly as they doe hate sin and mortifie the flesh with the affections and lusts thereof and crucifie vnto themselues this present world and themselues vnto it so doe they now on the contrary part loue God with all their heart and with all their soule and delight in him and in his wayes and this their loue vnto him is caused by that loue wherewith he first loued them which he hath shed forth and sealed in their hearts by his holy Spirit and wherEof they are now assuredlie perswaded as it is written Wee loue him because he loued vs first And as to be beloued of God is a blessing beyond all comparison a treasure not to be vttered so their loue to him is a fruit which no man is able to conceiue the nature of but they alone in whose hearts his loue is first shed forth and they certainly perswaded thereof And as they loue God the Father so doe they loue Christ his Sonne who hath redeemed them from the thraldome of their sinnes and their loue to him is likewise caused by his loue which was first made knowne to them and is exprest in this that while they were his enemies he died for them that they should be reconciled to God his Father and be made the Sonnes of God by adoption in him And greater loue then this hath no man that one should die for his enemies and specially such a one to bring them to so great honour therefore their loue to him is also vnspeakeable And as they loue God the Father and Christ the Redeemer so loue they the children of God who are borne of him and made partakers with them of his grace and loue in Christ As it is written He that loueth him that begetteth loueth him also that is begotten of him And this their loue vnto the children of God as it is not now for naturall respects though in that regard they also loue them but because they are in grace and loue with God and do belong to Christ whom they serue and belong vnto So their loue vnto them is heauenly and spirituall and such as no man hath nor can attaine vnto vnlesse he be borne from aboue of water and the Spirit as they are For the children of this world who are borne but of flesh as they know not the children of God that are borne begotten of him because they know not him that hath begotten them nor Christ whom they serue and follow so neither doe nor can they loue them for his sake nor haue part and fellowship with them in their spirituall and heauenly communion They pray together as children of one Father the Lord of hosts and praise his name with one accord they suffer together as members of one bodie euen that body whereof Christ is the head they weepe together and they reioyce together and are of like
affection one towards another and if any of them haue this worlds goods called in Scripture the vnrighteous Mammon because of the vnrighteous vse which the louers thereof doe applie them to they according to the commandement of their Lord like vnto the vniust Steward make them friends therewith If Christ hunger they feed him If he thirst they giue him to drink If he be naked they cloth him If he be sicke or in prison they visit him And though he himselfe be now in heauen they cannot do it to him neither needeth he as touching his owne person yet in so much as they do it to his brethren the children of God they doe it to him and he and his Father both will be their friends in time of neede and will receiue them into euerlasting habitation Yea though they haue not the plentie of this worlds goods but shall out of their pennury cast into this his treasurie the least mite or shall giue to eate to any of the seruants of God and bretheren of Christ out of their scarsitie the least portion of bread or oyle or but a cup of cold water to drinke because they belong to Christ they shall not lose their reward but in the day when he shall come in his glory and all his holy Angells with him And when he shall sit in the Throne of his glory and that all of all nations shal be gathered before him called to accompt he will say vnto them Come yee blessed of my Father inherit the kingdome prepared for you from the foundation of the world for I was an hungry and yee fed me I was a thrist and ye gaue me drinke I was naked ye clothed me c. And whereas on the other side he will say vnto all that haue not done any of these things for his sake Go ye cursed into euerlasting fire prepared for the Diuell and his Angells for I was a hungry and ye gaue me no meate I was a thirst and ye gaue me no drinke I was naked and ye clothed me not c. For the loue that is showed to the children of God the bretheren of Christ because they belong to him Of all the fruits and workes of righteousnes that can be performed by man to man is of greatest esteeme with God and hath the promise of reward aboue them all not by reason of any worthines of desert that is therein but onely for his promise sake and because it pleaseth him for his Sonne Christs sake so to accept of it and reward it And therefore for this especially shall all men be called to accompt in the day of iudgement and iudged according as they haue done or haue not done the same And because it is the chiefest fruit whereby the inward estate of the children of God is knowne and discerned from the children of this world in whom it is not but the contrary euills Therefore doth the Lord put vs in minde thereof afore hand because we should now in our life times before that day commeth learne to know the Lord that we may also know the children of God and loue them Hereby we know that we are translated from Death to life because we loue the brethren And hereby we know that we loue the children of God when we loue God and keepe his Commaundements And last of all this fruit of faith doth extend it selfe to euery man else whatsoeuer onely such excepted as doe hate God and haue blasphemed the holy Ghost whose sinne shall neuer be forgiuen them neither in this world nor in the world to come who may not be prayed for but are to be held as execrable vnto the day of the Lord. They loue I say all men as brethren yea euen their enemies and knowing that they are both as touching nature descended of one stocke and that they themselues were once far off and strangers from the Common-wealth of Israell aswell as they and also that God doth as freely inuite them and call vpon them to repent and belieue his Gospell as he did them And because no man can tell when or to whom God will giue repentance and remission of sinnes therefore they loue them as brethren and do exhort and beseech them dayly that they would repent and turne vnto God and humbly confesse their sinnes vnto him and earnestly seeke and desire grace mercie at his hands declaring vnto them what great things he hath done for the redemption of man and what grace and loue they for their parts haue already found who were by sin as far spent as they Though they hate these yet do they loue them and pray vnto God for them with many teares If they hunger fhey feed them If they thirst they giue them to drinke If they want clothing or harbor or be in any other kind of distresse they according to that portion God hath giuen them minister vnto them If they curse them yet they blesse them If they persecute and kill them yet still they loue them and make request to God for them that he would not lay their sinne to their charge but forgiue them This is the perfection which the Scriptures speake of the new commandement the garment washt white in the bloud of the Lambe the righteousnes of Saints euen that righteousnes which exceedeth the righteousnes of the Scribes and Pharises yea and the faire pretended righteousnes of all pharisaicall vnregenerate christians who for a like kind of stricknes in some such outward obseruations would faine be counted holy though their hearts were neuer sanctified This fruit I say doth far surmount their blade also This is the first resurrection which the Spirit mentioneth saying Bessed and holy is he which hath part in the first Resurrection on such the second death shall haue no power These are they that be risen with Christ and seeke those things that are aboue where Christ sitteth at the right hand of God to whom old things are past away and all things are become new these are not of the world neither doe they loue the world nor the things of the world but the loue of God the Father is in their hearts and the loue of Christ their conuersation is in heauen and they minde heauenly things the Lord their God is now their portion he is their refuge in all times of neede in all their distresses they flie to him for succour and from his hands onely do they expect reliefe therefore to him onely do they pray as to their God and Father on his name they call and on no other earely in the morning and late in the euening with broaken and contrite hearts the sacrifice which he neuer did despise come they before him and humbling themselues their soules and bodies at his sootestoole confesse vnto him their great weaknes and vnworthines and knowing they haue no other God or Father in whom they may put their trust
A DISCOVERY OF THE ERRORS OF THE ENGLISH ANABAPTISTS As also an Admonition to all such as are led by the like spirit of error Wherein is set downe all their seuerall and maine points of error which they hold With a full answer to euery one of them seuerally wherein the truth is manifested By Edmond lessop who sometime walked in the said errors with them PSAL. 40. 1. I waited patiently vpon the Lord and he inclined vnto me and heard my crie He brought me also out of the horrible pit and mirie clay and hath set my feete upon the rocke and ordereth my goings And he hath put in my mouth a new song of praise vnto our God many shall see it and feare and trust in the Lord. Therefore haue I not hid thy righteousnes within my heart but haue declared thy truth and thy saluation and haue not concealed thy mercie and thy truth from the great congregation ver 10. LONDON Printed by W. Iones for Robert Bird and are to be sold at his shop in Cheapside at the signe of the Bible 1623. Their principall points which are handled in this Booke viz. 1 That God did predestinate all men to be saued vpon condition that they repent and beleeuè the Gospell 2 That God did not elect before all time to grace and life any particular persons but in time he doth elect qualities as faith and obedience and then finding these qualities in men he doth elect their persons for the qualities sake 3 That all men haue free will in themselues as well to repent of their sinnes to beleeue the Gospell and obtaine saluation as they haue to remaine in hardnesse of heart and vnbeliefe and in the estate of damnation 4 That the stedfastnesse of mans iustification and saluation doth depend vpon his owne will in continuing in the act of beleeuing and works of righteousnesse and that such as haue faith in Christ Iesus regenerate persons hauing their names written in the book of life may fall away from all may become vnregenerate and haue their names rased out of the booke of life againe and perish and that God doth alter and change his purpose and promise and come to hate and reiect such as he hath formerly loued and iustified 5 That there is no Originall sinne but that all children of all maner of people in the world as well heathens Infidels Idolaters worshippers of Diuels all kind of blasphemers fornicators vncleane persons whatsoeuer as of the faithfull are free from all pollution of sinne both in the conception and birth and dying before they commit actuall sinnes are saued 6 That none ought to be baptized but such men and women of yeares onely as haue attained to true repentance and iustifying faith being both in the account of the Church and in the sight of God regenerate persons and that the baptisme of children vsed is no baptisme at all but is the marke of the Beast spoken of in Reuelat. 13. 7 That the Church of England is a false and Antichristian Church and ought to be separated from As also a touch of the errors of the Familists 8 And that a King or Magistrate cannot be a true Christian except he giue ouer his kingly office or Magistracie AN ADVERTISEMENT to the Christian Reader WHereas Beloued there hath risen and sprung vp from amongst vs many dangerous and erronious opinions in these our last dayes about the subiect of Religion let it not therefore seeme strange vnto you being the Spirit of God did not onely foresee but also foretold of the same long before they did appeare euery one being diuided into sundry and seuerall factions all pretending to worship the true and euerliuing God in spirit and in truth speaking peace vnto themselues when as the most of them do yet lie wallowing in the puddle of iniquity and cradle of securitie being not purged in heart all which doe rise two sundry wayes being branches of one stocke deriued from one principall head namely the spirit of error The first is in that they contemne or so little or lightly esteeme that meanes which by Gods prouidence is affoorded vnto vs vnder our peaceable dread Soueraigne Lord the King Secondly they being selfe conceited or as Saint Paul speakes aduancing themselues in those things they neuer saw rashly puft vp with carnall mindes supposing they know some thing more then others vnderualuing all and ouerualuing themselues the conceit whereof causeth them to fall to Schisme and seperate from all others when as indeed and in truth they being examined by the word and Spirit of God it will appeare to the godly wise that as yet most of them know nothing aright or as they ought to know if euer they expect the saluation of their soules For if they were but possessed with the true knowledge an liue of God in Christ and so were of a sound mind at Saint Paul exhorts all to be it would rather cause humiliation then exaltation which would truly teach euery one how to dâ—meane carry himselfe about so weighty a subiect The neglect hereof doth bring them into a labyrinth of errors following after a forme of godlinesse through the wisdome and knowledge of the braine onely without the power thereof contenting themselues in the out side of religion blessing themselues in what they can doe and measuring the loue of God to themselues by their owne doings as of old their predecessors the Scribes and Pharises did following shadows insteed of substances dreaming of a kind of felicitie in this forme and in that seeking peace and rest to their soules where it is not to be found which condition of theirs I cannot but condole desiring with the Prophet That my head were water and mine eyes a fountaine or well of teares that I might weepe day and night for their misery And in speciall for them who are neere and deere vnto me in the bonds of nature For poore soules they couer their spirituall misery with Adams fig tree leaues or with the spiders web striuing for an outward separation in the flesh when alas it is much to be feared that with many of them there is litle or no care at all for a separation of the soule from sin challenging and assuming vnto themselues soundnes of religion and assurance of Gods loue euer measuring themselues by themselues and not by that eternall wisdome which is Iustified of her children being blinded through self-selfe-loue not willing to iudge themselues and so become low in their owne eyes that God might be all in all but contrariwise iudging and condemning all but themselues after this maner doe they follow the vision of their owne hearts deceiuing and being deceiued running and flitting from one opinion vnto another being vnstable in all their wayes Which practise of theirs may well be compared vnto certaine flies feeding on the backe of a gald horse which is euer flitting or remouing from one place to another vntill at last they come to sucke so much
notwithstanding all these truths there maintained I dare not attribute so great a work as this vnto any mortall man whatsoeuer any otherwise then his ministery to be the ordinary meanes thereof but desire to giue the praise both now and for euer onely to God vnto whom it is due he being the principall and chiefe worker therein by the powerfull minstration of his holy Spirit that so he may be all in all vnto all And thus in all humilitie of soule I humbly take my leaue proceeding vnto that which followeth beseeching God euen the God of all peace grace mercie and loue to confirme direct and informe all our hearts by his holy Spirit whereby we may not only come to vnderstand the truth thereof but also to practise the same in our liues and conuersations to the praise of the glorie of his grace vntill we come to be safe ariued at the promised Ierusalem which is the hauen or port of eternall rest therein shall all teares be wiped from our eyes and so enioy the presence of our Lord and Sauiour Iesus Christ the Prince of our saluation to whom with the Father and the holy Spirit be all praise honour and glorie giuen of his Saints for euermore Amen Yours in all Christian dutie Edmond Iessop A DISCOVERIE OF THE ERRORS OF THE ANABAPTISTS Their first point That God did predestinate all men to be saued vpon condition that they repent and beleeue the Gospell We answer GOD did not predestinate all men to be saued nor any man vpon any condition either of repentance faith or whatsoeuer else was to be expected or could be foreseene in them But his predestination was in this sort First God before he created any thing saw and foreknew what would be the nature euent of all things how though he made as excellent creatures as could be created yet there would be weaknesse and folly found in them because to be absolutely perfect and vnchangeable is proper only to God the Creator So that it was impossible God should make his creature equall with himselfe to will all things that be good perfectly and vnchangeably and to do all things that such a will can desire for then he must be God able to create which is impossible because there can be but one God which is the first beginner and Lord of all creatures This one God foreseeing I say what would become of the best creatures he could make how though he should require nothing at their hands but that which they might easily obserue and it was meet and very requisite they should acknowledge a dutie to him their first beginner and Lord in whose goodnesse and power their life and safetie did depend yet they would neglect the same and fall from him he therefore of his meere goodnes hauing great respect vnto his creature which he had resolued to make and being exceeding willing not for any thing he could foresee in them but for his owne good pleasure glorie sake to saue and glorifie of the same consulting with himselfe and with his eternall Wisedome which way and how he might bring his desire to passe did determine by election in and through the same his eternall Wisedome his euerlasting and onely Sonne which was before the depths euer with him as his counseller and hearts delight to sustaine of the one sort I meane the Angels and to redeeme of the other sort I meane mankind such a compleat sufficient companie of both as himselfe pleased to be at his right hand to behold his glorie to minister before him to partake of his pleasures for euermore And because there was no way else but by redemption to saue mankind by reason the first man being once fallen all the rest then in his loines who were to come of him by generation fell together with him and that there was not any one in heauen or in earth that was able to vndoe the workes of the diuell and to deliuer those his elect from his seruitude and bondage but onely the same his eternall Wisedom the Word whereby he made the world therefore as he had chosen them in him so did he decree to send him into the world and in a wonderfull maner to take mans nature and flesh on him that therein he might accomplish his purpose and bring his counsell and desire to passe in subduing his and their enemie and purchasing redemption for them by his death and resurrection And as he did determine before the world was to send him so did he predestinate them whom he had chosen in him and foreknew to be conformed to his image that he might be the first borne among many brethren the rest he resolued to leaue and to reward them with the fruite of their owne wayes Thus God foresaw all things thus did he by his wisedome find out a way to sustaine and restore of his creatures this was his decree and in this sort did he predestinate God did not neither is he euer said in Scripture to predestinate any to do euill nor to preordaine any to condemnation but vpon the foresight of their folly and wickednesse as the cause and ground thereof and so the saluation of man is freely and onely in God in Christ and the condemnation of man is meerly and truly of himselfe without any secret reseruation whatsoeuer as it is written O Israel destruction is of thy selfe but thy saluation is of God Their second point That God did not elect before all time to grace and life any particular persons but in time he doth elect qualities as faith and obedience and then finding these qualities in men he doth elect their persons for the qualities sake Answ TO affirme that God did not elect in Christ before all time some particular persons to grace holinesse life eternal is to denie Gods free vndeserued loue and to say that God doth elect qualities is senslesse and to teach that God doth elect persons for qualities sake is very erroneous and Antichristian We say therefore that Gods election is after this maner First before men or qualities of any sort were God of his meere loue did elect and chuse in Christ out of the whole posteritie and race of mankind which he foresaw and were before him as if they had actually been a seed a remnant to be his people to be his heritage to be holy and without blame before him in loue as Saint Paul doth testifie saying Blessed be the God and Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things in Christ according as he hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue hauing predestinated vs vnto the adoption of children by Iesus Christ to himselfe according to the good pleasure of his owne will to the praise of the glorie of his grace Whence it is euident that God did chuse a
in will or power of nature to act any thing either inward or outward as touching the law or as concerning the Gospell whereby to recouer our selues againe or euer to obtaine that which we haue lost So that notwithstanding the Gospell be preached to all and that euery one is inuited to the feast thereof and that there is not any other way or meanes whereby we may possibly recouer and liue yet the most part of the world do vtterly refuse to come so much as to the outward acceptation thereof and those that doe come who being enlightned by the holy Ghost do assent vnto the truth of the Gospell and so come in vnto the outward profession thereof yet for all this such is the euill heart of man if God should not vouchsafe according to his eternall purpose and promise to call in a more speciall maner them whom he foreknew and had predestinated to be conformed to the image of his Sonne to call them I say by a more speciall gift and power of the holy Ghost first to repentance in turning their hearts from all the delight and pleasure they had taken in sinne and in the vanities of the flesh and this world into a wonderfull great sorrow of heart mourning and weeping for the same causing them also with many teares to lament the time that euer they tooke pleasure therein and falling downe at the feete of God with humble hearts confesse vnto him those their sins and follies desiring vnspeakably restlesly mercie and forgiuenesse at his hands loue and reconciliation with him thus taking first away their hard and stony hearts and giuing them hearts of flesh soft and tender hearts and then in the second place to write not with inke and pen but with the speciall finger of his holy Spirit not in tables of stone but in these the fleshly tables of their hearts these their repentant hearts his couenant of mercie and loue assuring them that their sinnes be forgiuen and that he is reconciled with them and they with him in Iesus Christ whom now they haue put on by faith If God should not haue vouchsafed I say thus to call them whom he had predestinated thus to iustifie them and cloathe them but that he is faithfull and cannot lie keeping his couenant for euer as touching that seed which he did promise to call in Isaac they would and should haue perished with the rest notwithstanding any free will or power they haue in nature more then they to attaine to these things But peraduenture some impudent person will obiect that if God doth call and sanctifie some in such a speciall maner by more speciall gifts of the Spirit then he doth affoord to others then his not affoording the same vnto them is the cause of their miserie To answer them put the case that there were two yong men that hauing receiued at their parents hands their portions haue through riot and leudnesse spent all and brought themselues into so great pouertie and debt as that they haue no way or meanes whereby possibly they can recouer and raise themselues againe but are both like to liue in miserie to their dying dayes tell me haue they not been themselues the authors of this their owne ruine and decay and is not this misery iust vpon I suppose as little grace as thou hast thou wilt answer Yea. But admit there were a man of great substance who should out of his owne bountie freely and of his owne accord deliuer one of these yong men out of his miserie pay his debts and restore him to his former estate againe Is this rich man by his free bountie to the one become now the cause of the others misery doest thou dare to affirme it Must thine eye needs now be euil because he is bountiful Is it not lawful for him to bestow his owne where and on whom he pleaseth Or doest thou meane that his not doing the like for the other is the cause of his continuall miserie To answer thee did hee not bring himselfe into it and was it not of it selfe continuall and iust by thine owne confession How then may the thing that neuer was done be the cause of that which is in being Can the effect be before the cause I haue heard that the cause is before the effect but I neuer heard that the effect is or can be before the cause But if I should admit of thine opinion that all men haue free will in themselues to chuse as they haue to refuse grace offered to see what the issue thereof will be let me aske thee what is the reason then that but some men do chuse grace is it because they haue a better and more inclinable will in them by nature then their fellowes If there be no speciall gift of grace to moue them it must be some speciall gift or qualitie of nature For such a speciall differing effect must haue a speciall differing cause Or wilt thou say it is by the operation or secret motion of some planet as some heathenishly conceiue if so yet it is in some sort naturall The effects we speake of are the baptisme of repentance the purification of faith called in Scripture the baptisme or birth of water and of the holy Ghost which are the parts of our regeneration now can any gifts or qualities of nature or operations of planets produce or cause such effects as these Nay doublesse for causes are always greater then effects and greater things then these are not to be found in the natures of men or planets but in God who by the speciall power and vertue of his holy Spirit doth cause these great effects doth worke and produce this new and heauenly birth and therefore the persons thus qualified are said in Scripture to be borne of God 1. Ioh. 3. 9. If thou saist that God put this difference in the will of man by creation then thou makest God the author and cause of sinne which thou wouldest seeme to auoid by excluding his speciall gifts of the Spirit fearing as if it led thee to it whereas it is but thy grosse apprehension that makes thee feare and by this meanes thou runnest thy selfe out of breath thou knowest not whither So then to conclude this point with Saint Pauls words It is not in him that willeth nor in him that runneth but in God that sheweth mercie Their fourth point is That the stedfastnesse of mans iustification and saluation doth depend vpon his owne will in continuing in the act of beleeuing and works of righteousnesse and that such as haue faith in Christ Iesus regenerate persons hauing their names written in the book of life may fall away from all may become vnregenerate and haue their names rased out of the booke of life againe and perish and that God doth alter and change his purpose and promise and come to
cleane the outside of the cup and platter they had such a kind of beliefe and were as strict in all outward obseruations as all this and yet their insides were foule their hearts were full of rancor and malice and so may it be with thee for all this Here is a faire blade indeede but where is the fruit Doest thou not know that except thy righteousnes exceed the righteousnes of the Scribes and Pharises thou shalt in no wise enter into the kingdome of God Herod heard Iohn gladly and did many things willingly and Iudas no doubt was faire in the leafe but his heart was euer corrupt as the Euangelist testifieth saying This he spake not that he had care of the poore but that he was couetous and carried the bag How thinkest thou can an euill tree bring forth good fruit or can one and the same fountaine bring forth sweet waters and bitter Or can a stincking polluted fountaine bring forth sweet waters The heart of man is the tree or fountaine from whence either good or euill commeth as Christ himselfe testifieth A good man out of the good treasure of the heart bringeth forth that which is good and an euill man out of the euill treasure of his heart bringeth forth that which is euill If thy heart be euill and vncleane how canst thou then bring forth from thence any good fruit Grant thou art sanctified outwardly thou hast belieued and art baptized thou hearest the word with ioy thou art all as before is spoken yet if in heart thou beest hard and vnrepentant proud puft vp couetous vnmercifull one that louest thy selfe and this present euill world enuious to others cruell what will all thy beliefe and righteousnes auaile thee Nay admit thou hadst all faith so as thou couldest moue mountaines and that thou shouldst giue all thy goods to the poore and thy bodie to be burned and that no man could tax thy heart by any euill fruit that yet appeared nor thy selfe perceiue thine owne heart to be euill yet if thou hast not that faith which worketh by loue that loue with her naturall properties which the Apostle describeth saying Loue suffereth long and is kind it enuieth not it vaunteth not it selfe it is not puffed vp it behaueth not it selfe vnseemly it seeketh not her own it is not easily prouoked it thinketh none euill it reioyceth not in iniquite but it reioyceth in the truth It beareth all things it belieueth all things it hopeth all things it endureth all things I say if thou hast not that faith which bringeth forth these effects thou art nothing thou art but as a sounding brasse and as a tinckling Cimball notwithstanding all thy gifts of knowledge faith prophesie righteousnes or whatsoeuer and shalt be found to be but either as the high waies side or as the stony ground or thornie ground mentioned in the Gospell which indured not which neuer came to bring forth goodfruit neither in the greatest nor least measure like vnto the good ground described after and thy end will be like that earth which notwithstanding the raine commeth oft vpon it bringeth forth nothing but thornes and briars and is therefore neere vnto cursing and as the tree which though it haue had much dressing yet because it bringeth not forth goodfruit is hewen downe and cast into the fire Consider therefore what neede there is that we should dilligently enquire into these things and see the difference betweene these two estates and that our care and study might and dayly should be to learne the best Now touching the speciall administration of the Gospell and those gifts of the Spirit which are perticuliar to afew euen Gods elect onely The speciall administration of the Gospell is this namely a particular application or preaching the word of promise the glad tidings of peace the forgiuenesse of sins to the soule of a sinner whereby he is truly possest of the grace loue of God in Iesus Christ through faith in him and of the forgiuenesse of his sinnes And this is neuer done but by a speciall gift and power of the holy Ghost Now the course which God doth take to effect and bring this thing to passe is this when and after such time as God by the generall administration of his Gospell hath made knowne and by a common gift of the Spirit hath caused them to beleeue and assent vnto the summe or necessary parts thereof as namely that repentance and remission of sins is granted to sinners and saluation to all that can attaine thereto then doth he by a special more effectuall gift of the Spirit work vpon the hearts of his elect whom he fore knew and had predestinate calling them to repentance that is to say turning them from all their sinnes and from the wayes of all the fleshly and sinfull pleasures wherein their soules had formerly delighted into a great feare sorrow for the same and with many teares to lament the time that euer they tooke pleasure therein and falling downe before him with humble and contrite hearts confesse their sins vnto him desiring in an vnspeakable maner mercy and forgiuenesse at his hands peace loue and reconciliation with him which till they obtaine they can take no rest they haue no ioy they cannot be satisfied none of all their former delights will afford them now any comfort they stand aloofe looking strangely vpon them like friends in aduersitie finding them now no fit companions for them Nay there is not any thing that will or can relieue their poore distressed soules or giue them their desired content but onely the loue of God in Iesus Christ sealed in their hearts by his holy Spirit of promise These are those poore which the Scriptures speake of vnto whom Christ was sent to preach good tidings the bruised and broken in heart them that labour sore and are heauie laden the sicke the lost the dead which Christ came to binde vp to heale to seeke out to quicken and raise to life these I say and none but these are they whom the Prophet speaketh of testifying of the Sauiour and of the speciall administration of the Gospell of peace saying The Spirit of the Lord is vpon me and he hath anointed me to preach good tidings to the poore he hath sent me to binde vp the broken hearted to proclaime liberty to the captiues and the opening of the prison to them that are bound to proclaime the acceptable yeare of the Lord and the day of vengeance of our God to comfort all that mourne to appoint vnto them that mourne in Sion to giue vnto them beauty for ashes the oyle of ioy for mourning the garment of praise for the spirit of heauinesse that they might be called Trees of righteousnes the plantation of the Lord that he may be glorifiea And these are the poore of whom Christ himselfe speaketh
but him alone Therefore in sure consideration of his grace and loue being confounded in themselues and ashamed as touching their owne will and workes and giuing all praise and honour vnto his holy name they do beseech him though they be not worthy the least of his mercies that he would be pleased notwithstanding to extend his grace and loue vnto them and poure forth his holy Spirit the ruler and gouernour of his kingdome here on earth into their hearts to comfort sanctifie and guide them in his truh that being guided and sanctified thereby they may euermore doe his will obey his commandements and walke before him here on earth euen as his holy Angells and seruants doe in heauen And acknowledging his goodnes towards them his prouidence and care in feeding and cloathing them and giuing them all other things which the necessities of this their present life requires do request him also that he would dayly supply and continue the same with his continuall blessing thereon receiuing them alwayes with thanksgiuing knowing that they are all sanctified by his word and prayer And calling to mind their manifold sinnes and trespasses which they in their flesh and bodies of death doe dayly commit against him poure out their soules in teares before him bewailing their wretchednes and misserie herein beseeching him for his Son Iesus Christ his sake through whom they haue now great confidence of his grace that he would not lay their sinnes to their charge but forgiue them hauing also a true testimonie in their consciences which they likewise cleere before him that they are at peace with all men and doe forgiue euen their enemies and so withall doe earnestly intreate him that he would vouchsafe them his gracious and Fatherly perfection to sustaine and keep them that no temptation may at any time preuaile against them to leade or any way to induce them to commit euill in his sight but that they may by the power of his grace and holy Spirit withstand the same And so reposing their trust and whole affiance in him they rest in peace knowing also and acknowledging that the kingdome and the power and the glory is his for euer and euer Amen Thus these iust and sanctified seruants of God goe one from strength to strength as the Prophet speaketh and from faith to faith neuer giuing ouer nor turning backe nor falling away from the liuing God like those that haue an euill heart and vnfaithfull but still step forward drawing neerer and neerer vnto God with a true and good heart in the full assurance of faith vntill they come to see his face in the promised Ierusalem For the iust doe liue by faith as it is written For yet a little while and he that shall come will come and will not tarry Now the iust shall liue by faith But if any draw backe my Soule shall haue no pleasure in them But saith the Apostle we are not of them that draw backe to perdition but of them that follow faith vnto the sauing of the Soule In these words he putteth a plaine difference doth distinguish between them whose hearts being euill and vnfaithfull do turne backe to perdition and them whose hearts are true and iust and who hauing the full assurance of faith doe perseuere and continue vnto the saluation of their soules As if he should haue said There be some indeed whose hearts were neuer sanctified by the faith of Gods elect the faith of Abraham But onely by a generall kind of faith their outward parts their house was a little Superficiallie swept which fall backe to destruction but we meaning himselfe and such sanctified soules with him as himselfe was we are not of that sort but of another euen of them which doe beleeue after another maner who haue the faith of Abraham the faith of Gods elect the effectuall faith the faith of Christ the faith that worketh by loue the faith which maketh a sinner iust the faith by which the iust doe liue and are saued Which very thing Saint Iohn also cleereth speaking of the Antichrists that were gone out from them They went out from vs saith he but they were not of vs If they had bin of vs they would no doubt haue continued with vs But they went out from vs that it might be made manifest that they were not all of vs. In which words he proueth planly that if they had euer beene of the faithfull sort namely the sanctified in heart whereof Iohn was one they had neuer fallen back but had without all doubt continued but by this their falling off it was made manifest which was not so cleere before that they were neuer of them what outward shewes soeuer they made The very same againe is manifest concerning Iudas for after he had plaid his treacherous part that he was discouered and burst in peeces the Spirit of God taking notice of his former pretended charitie to the poore which he vttered in these words Why was not this oyntment sold for three hundred pence and giuen to the poore And of this euill couetuous and theuish heart at the same time he saith This he spake not that he cared for the poore but because he was a theefe and had the bag and bare what was put therein So that Iudas was neuer any of the faithfull his heart was neuer vpright from the beginning he belieued not in his heart vnto Iustification he had not the faith of the Saints the faith that worketh by loue the faith of Christ as Christ himselfe testifieth against him saying But there are some of you which belieueth not and Iudas was one of them and the speciall man aimed at as Saint Iohn in the next wordes noteth saying For Iesus knew from the beginning who they were that belieued not and who should betray him And Iesus said vnto them therefore said I vnto you that no man can come vnto me except it be giuen him of my Father Meaning by comming vnto him belieuing in him vnto iustification as he said Come vnto me all ye that are weary and heauy laden c. And againe All that the Father giueth me commeth to me and him that commeth to me I will in no wise cast out Therefore the text saith From that time many of his Disciples went backe and walked no more with him And Iudas though he taried after them yet a while it was but to make vp the full measure of his sinnes For his heart was then as euill if not worse then theirs as Christ testifieth to his face in the presence and hearing of the other Apostles saying Haue I not chosen you twelue and one of you is a Diuell This he spake of Iudas and though he be here said among the rest to be chosen it is to be vnderstood but of his outward office and in respect of the common guifts of the Spirit which he had receiued And although this was the case
beleeue and acknowledge him and submit themselues to be informed by his word though they had not yet either true repentance or iustifying faith For they knew that such a beliefe and profession as made men meet for outward baptisme might be where iustifying faith was not and that both that beliefe profession and baptisme did but make a Christian outwardly as the outward profession and circumcision of the Iewes did but make a Iew outwardly and no better did they iudge or conclude of any but when they saw better cause Now concerning the baptizing of children which they say is no baptisme at all but do call it the marke of the Beast we affirme that the children of all such beleeuers as may themselues be baptized may also be baptized and that it is not nor can be the marke of the Beast spoken of but is true outward baptisme First to auoid many of their vaine and idle obiections and that we may come the more cleerer to the point let vs remember that it is sufficiently proued already that all haue sinned in Adam and that death is passed on all for that all haue sinned in him being polluted from their very conceptions and that therefore there is a necessitie of a new birth from aboue of water and of the Spirit as wel to the yongest man of dayes or houres as to the eldest man of yeares So that whosoeuer is borne of the flesh he must be borne again from aboue of the Spirit either sooner or later if he be saued and that although repentance and faith be the parts of this new birth and that repentance hath these parts whereby it is exprest in men of yeares sorrow for sinne confession of sinne and desire of pardon as we haue before defined and that iustifying faith which is the other part of this new birth be an assurance or full perswasion wrought in the repentant heart by the Spirit of the forgiuenesse of his sinnes and reconciliation with God in Iesus Christ as we haue also defined it I say in men of yeares who also do confesse with the mouth as it is written With the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation yet neuerthelesse the true nature of both these parts of the new birth may be in another maner defined and still remaine the same in substance as the first part is called in Scripture A heart of flesh an humble and contrite heart a broken heart and Saint Paul calleth it the fleshly tables of the heart in which regard it is called the baptisme of water and the birth of water which we define thus namely that it is a speciall effect or working of the holy Ghost whereby the heart which is naturally hard and stubburne euen from the birth is made soft and tender as water or as flesh is in comparison of a stone that so it may receiue the impression of the grace and loue of God The second part which is called the baptisme of the holy Ghost and the birth of the Spirit we define to be a speciall gift of the Spirit also but more excellent which writeth and sealeth in the soft and tender heart of flesh grace and peace from God in Christ and filleth it with heauenly comfort and ioy like vnto that which is said of Iohn being in his mothers womb when the voice of the salutation of Mary sounded in the eares of Elizabeth The babe leaped in her womb for ioy which doubtlesse was caused by the Spirit of Christ in the soule of the child Now in this sort children are capable of both the parts and so of the whole new birth which in them is no other in nature but the very same which is in men of yeares though it be not outwardly so exprest as we may perceiue by the words of Paul to the faithfull of the Church of Corinth Forasmuch saith he as ye are manifestly declared to be the Epistle of Christ ministred by vs written not with inke but with the Spirit of the liuing God not in tables of stone but in the fleshly tables of the heart For as the law of death was written in tables of stone and all the hard and stonie hearts of the whole posteritie of Adam not onely might but also did and doe receiue euen in their very conceptions a deepe impression thereof so on the contrary the law of the Spirit of life which is in Christ Iesus euer was is and is to be written in hearts of flesh soft and tender hearts and in no other And therefore it was that God did promise to take away from his elect the hard and stonie heart and to giue them a heart of flesh an humble and broken heart because his pleasure and promise is to dwell with such to reuiue and comfort them and no other And to speake plainly howsoeuer perhaps some doe otherwise conceiue it is not our act of beleeuing that doth iustifie vs but it is the free gift of grace sealed in our hearts by the Spirit of Christ whereby God iustifieth vs which grace and Spirit is the cause of our act of beleeuing or faith by which we are so often said in Scripture to be iustified where the effect is named for the cause by reason it is thereby made apparent vnto vs as also in another sense we are said to be iustified by works because works do demonstrate and make manifest our faith to others as it is said of the primitiue Church of Rome that their faith had shined throughout the world meaning by works which are the effects of faith So that Saint Paul calleth the faithfull the Epistle of Christ not so much for their act of beleeuing as in respect of the grace of God which was written in their hearts by the Spirit of Christ by which they did now beleeue and crie Abba Father as it is written He hath sent forth the Spirit of his Son into our hearts which crieth Abba Father And for this cause the grace of the Gospell is called The law of the Spirit of life which is in Christ Iesus These things being so what should now let that children may not be baptized Are they capable as we see of regeneration and are they not capable of the signe thereof May their hearts be sanctified by the Spirit of Christ and may not the filth of their flesh be washed off with water for the baptisme of water is bnt the doing away of the filth of the flesh as Saint Peter speaketh euen as outward circumcision was but the cutting off the fore-skin of the flesh representing the cutting off the sinnes of the flesh the circumcision of the heart as also baptisme doth For the circumcision which was the cutting off part of the fore-skin of the flesh and that baptisme or washing away the filth of the flesh we doe not say that the one was a type of the other but were both types of one truth namely the baptisme or purification of
saying And the poore haue the Gospell preached vnto them or receiue the Gospell as some translations haue it for the word doth import such a preaching as doth imply a receiuing of it in the heart of him to whom it is so preached as also doth the words of Esay before mentioned And although all haue it preached vnto them in the former generall maner yet none haue it preached vnto them in this speciall peculiar sort but these poore repentant persons onely who alone are capable of the receit thereof by faith vnto Iustification this is that effect of the holy Ghost in the heart of man which the Scriptures call The baptisme of Iohn the baptisme of water the baptisme of repentance the birth of water the baptisme which Iohn preached the preparation of the Gospell of peace repentance which is the beginning of the Gospell of Iesus Christ the first principall of the doctrine of Christ the beginning and first part of regeneration as the Scripture declareth it the labour and trauell in the birth but not the full perfection of the new birth onely the soule of the sinner trauelleth readie to be deliuered this is the second effect of the holy Ghost but the first peculiar Then doth God in the third place reach forth his hand and taketh hold of this poore labouring soule and by another speciall effect and power of the holy Ghost doth deliuer him and bring him forth washeth him cleanseth him from his bloud wherein he lay polluted his sinnes which cried out so iustly against him and lay so heauy vpon him easeth him of all and writeth in his heart of flesh his contrite repentant heart his couenant of mercie and loue which it so much desired assuring it that he is now reconciled with him and that his sins are cleane forgiuen and forgotten neuer to be reckoned or remembred more and that he hath loued him and doth loue him in Iesus Christ and will neuer put him out of fauour so long as Christ remains in fauour This is the special administration of the word and that gift of the Spirit whereby Christ is formed in the heart of the poore repentant sinner through faith by which he is iustified from all his sinnes and his heart sanctified and is the second part and finishing of the new birth and these are alwayes together in the act of iustification the word the Spirit and faith so that a sinner cannot be said to be actually iustified till the couenant of remission of sinnes which God hath made to the repentant sinner be applied by the Spirit to his broken heart and that he beleeueth in his heart that his sinnes be forgiuen and that God loueth him in Iesus Christ and this administation of the word gift of the Spirit and faith are expressed in Scripture and distinguished from all other administrations of the word gifts of the Spirit and kinds of faith whatsoeuer by seuerall distinct names As first this administration of the word is called in Scripture The glad tidings of peace and good things good tidings the binding vp of the broken heart libertie to the captiues The opening of the prison to them that are bound Comfort to the mourners The reuiuing of the spirits of the humble and contrite The couenant of the remission of sinnes The couenant of life and peace The kingdome of God Ease Rest to the soule The word of his grace The word preaching peace by Iesus Christ The word of reconciliation c. And it is so called in regard of the great and speciall benefit it bringeth doth administer vnto the soule of the repētant sinner by the applicatiō of the Spirit And for that it is directed of God and appointed to be preached to such and to no 〈◊〉 For though the Gospell be preached to all in a generall consideration as before is shewed yet as it is here intended it belongeth to none nor is to be preached to any but the repentant only And repentance though it be a part of the Gospel as it is sometimes in a generall maner proposed yea the beginning and first principle thereof and a peculiar gift of the Spirit as before also is noted yet as it is intended in these seuerall Scriptures repentance is no part but onely the preparation thereunto or the making ready the heart of a sinner for the same in which consideration Iohn the Baptist and our Sauiour both preached saying Repent for the kingdom of God is at hand where they make repentance to be one thing and the kingdome of God the glad tidings of the Gospel another require repentance in the first place as a thing necessary to be effected in them before they could receiue by faith the glad tidings of the Gospell the kingdome of God which was at hand to follow after and to be preached vnto them thereupon Which order was also obserued by the Prophets before as Dauid To day saith he if you will heare his voice harden not your hearts c. lest ye enter not into his rest In which words he declareth plainly to the people that if they would beleeue the promise of entrance into rest and so by faith enter thereinto they should vnharden their hearts that is to say repent otherwise there was no possibilitie of beleeuing of entrance And secondly as the speciall administration of the word which is so peculiar to the repentant is distinguished from all other common administrations so is the Spirit or rather the effect of the Spirit by which this glad tidings of peace is applied vnto and written in the heart of the repentant set forth and distinguished also in Scripture from other gifts of the Spirit by peculiar and distinct names as The baptisme of the holy Ghost The birth of the Spirit The renewing of the holy Ghost The Spirit of Christ The Spirit of the Sonne which crieth Abba Father the Spirit of adoption the Spirit of life the Spirit of truth the Comforter the anointing of the holy Ghost and such like And it is so called in regard of the speciall effects it worketh in the hearts of the repentant beyond those that are common to others as faith righteousnesse peace ioy in the holy Ghost and other vnspeakable comforts and treasures of life And thirdly as the word and Spirit so the faith which the Spirit causeth in the heart of the repentant by the application of the same word of God and the testification of his loue vnto it is also exprest and distinguished from all other kinds of faith by speciall distinct names as The faith of Gods elect The faith of Christ The faith of Iesus Christ The effectuall faith The faith of the Sonne of God The faith of the Saints Their most holy faith Their precious faith The faith which iustifieth The faith which sanctifieth the heart The faith of Abraham