graunt them the whole Argument viz. That euery Day that was ceremoniall is abolished what then I speake noâ— of a Day that was but of a day that is namely not of such a Day as was once Ceremoniall for the first day of the weeke was neuer such a Ceremoniall day but of a Day that now IS institutued in the new Testament Theyr wynd therfore shakes no haner Yet because such a spirit shall not haue his owne will to passe by the first proposition I demaunde of him what day it was that was so Ceremoniall was it the Day of Easter of Pentecost of Tabernacles new Moone months Yeares None of these I pleade for But it was the Sabaot or 7. day that he speciallie speaks of and this day he wold haue Ceremoniall from Colos. 2.16.17 and therfore to end in Christ. What then I speake not for that 7. day but for the Day after which is the 8. in regarde of 7. geingebefore and is the first day of the weeke in regarde of the weeke Yee as before to crosse the spirit in his way who enuyes not somuch the Day as the exercise becawse the standing and falling of Religion resteth in the precise obseruation of som Day I demaund of him how he proues that 7. day a Ceremonie He saith it was a Ceremoniall day because it enioyned Rest Then Rest is the Ceremonie and what signified that That Christ was our Rest and in him only we could haue Rest. Well said then when Christ the figured Rest is Com in the flesh we must no more obserue a Day of Rest for that after a sorte shold teach that Christ were vnâ—om But what if I shold say that it figured not only that Rest which we shold haue by his incarnation but also if not only that Rest which we shold haue by his repaire from heauens when in that glorified appearance he shall restore all things and so ther vpon I shold inferre a Day of Rest vntill his appearance though partly Ceremoniall wold not this on the other hand breake the head of the latter part of your first proposition I troe it wold But he thinks that the former place out of the Colossians proues that euery Sabaot is abolished by Christ his former appearance But if I shold say that the plurall nomber there sabaoths signifies all the days of sabaot ioyned with the Pasouer day which indeede liuelily set out the Rest and Lyfe we shold haue in the lamb Christe Crucified and that it signifieth not the weekly sabaot wold not this put the strainge spirit to a fowlâ— plunge But what if I denie the weekly 7. Days rest to be a Ceremoniall rest Nay what if I proue it thus All Ceremonies precise figuringe the sauiour to be slaughtered for our syn were instituted for Adam only after he had synned so stood neede of a sauiour But the 7. days rest was enjoyned Adam before he had synned Gen. 2. therfore no such Ceremonie if any Ceremonie HIere the aduersarie stands as hauing looked on Medusaes heade And now he demaunds this Questios If the 7. Days rest were not Ceremoniall how coms the day then to be chainged I answer by another questioÌ„ what if the nomber of seauenth was a figure and therfore chainged though not the Rest because it was no such figure remaineth still but translated vnto the next day after seing Bodies Rest is of absolute necessitie far the Churches spirituall exercises Syllie people why may not that days rest be translated now vnto another Day as well as the old Testament his laying of hands vpon Leui be translated vnto the Euangelicall ministry Thus the fanaticall spirit is euerie way hindred progresse it now remaineth to proue the First day a diuyne Commandement for such exercise and that thus That day was so sanctified by our saviour in his owne person by the Apostles and by the primatiue Churches accordinge to diuyne iniunction Therfore to vs a Commaundement diuyne FOr the Antecedent First our Sauiour that day arisinge and therfore called the lords day Reu. 1.10 he preacheth from Morninge to late nighâ— and that 5. sondry tymes Secondly the Apostles the same day conuened as also the 8. day after it being the same day seven-seauen-night what tyme onâ— savior omitting the week days he schooled Thomas who the former Lords day had bene absent Thirdly the first churches so meeted Actor 20.7.11 Least this Trine-presedent seme notwith standinge to leaue it as a thing indifferent for vsually the observacom of the day is lefte to the liberty of the Church we must vnderstande that Blessed Paul had incommended the religious obseruation of the day vnto the Churches as 1. Cor. 16.1.2 where flatly he nombers it among the Ordinances he had enioyned vpon the Churches and I troe Paul was A master builder and that a skilfull 1. Cor. 3.10 and if other Ordinances as estaelishment of Elders Deacons etc. were Diuine and commaundements from God because deliuered vnto the Churches by these skilfull Mr. Builders suerly we must hold them very vnskilfull Builders that either abrogate this Ordinance or do teach the observation of this Day to be indifferent and humaine Such vnskilfull builders haue bene a cawse of such absurde heresies Blessed Iohn Reuel 1.10 c. being in the yle Parmos exiled and alone it semeth he religiouslie obserued yt Yea the Lord then and no other day deliuereth the new Testaments prophecies vnto him he being fittest to be rapt in the spirit what day he specially set apart for spirituall contemplation Why shold the Apostle be so precise in mentioninge the day if it were not to teach vs specially that day to addict our mynds to spirituall speculation that so specially that day we may be from aboue endued with Reuelation If there be not not one day of Seauen by diuine ordinance to be imposed on the Church then wype out the Decalogues fourth commaunde and so there remayneth one lesse in the Lords kalender Will they neuer learne that the equitie of euery Commaunde is so far from giuing vs liberty as it â—â—eth vs more strictly vnder Christ vnto all exercises of the spirit And euen herein must our righteousnes exceede the righteousnes of the Scribes and Pharises else we are vnfit to enter into this kyngdom This is the Lords day and it is maruelous in owr eyes Conclus 11. No Person may seperate fully in fellowship spirituall from such a Congregation truly Christian wherof he hath bene a member by peculiar profession except such a Congregation be first conuicted of obstinate Rebellion or else do vnjustly hunt after the spoile of such a member Examination FIrst let the Congregation we speake of be rightly conceiued and then we shall speake of the seperation The Congregation we speake of is such a fellowship of people moe or fewe as is truly Christian that is not only professinge Christ but professinge of him truly And least anie Catharist that speaks of perfection do stumble at the word Truly we therfore notifie
THEOLOGICALL AXIOMS OR CONCLVSIONS PVBLIKLY CONTROVERTED DISCVSSED AND CONCLVDED BY that poore English Congregation in Amstelredam To whome H.C. For the present ad-ministreth the Ghospel Togither with an Examination of the saide Conclusions by HENOCH CLAPHAM Here-vnto is added a litle Tractate entituled THE CARPENTER Dej est non errare Hominis errare Sapientis vitare Insipâ—entis perseuerare in errore M D XCVII EPISTLE To al such in the church of Englande as vnfeignedly seeke Iesus Christ in incorruption Grace Peace be multiplied vnto their Consciences Amen MAny Spirits conceiued in the Canicular days hatcht in the wayning of the Moone vnreasonable men and as yet reprobate to the faith gone ouâ— from amonge vs as being neuer truly of vs They abroade in Englande and elswhere as Hollands Nightingals I meane frogs go croaking abroade to the diffamation of all such as professe Christ in syncerity In their Songue that I call it not a Black santus one with Mâ—â—itheus and the â—okits syng an hy troble Christ is only in effect God and his body phantasticall Another helps Arius he that voyded his guts at a Priuie in Constantinople to syng as low a Basse Christ is only a Creature and because they will haue somthing by themselues One saith Christ was made the first day another saith his beginning of days was from Mary and meere man Betwene these steppeth in Affricks Anababtisme and his next neighbour Catabaptista and cozen Germaine Polybaptista they synge an hoarse Tenour to the former but a Contra-tenor among themselues the orderly Meane none of them can keepe by reason of which vntunable harmonie many take occasion to scandalize me and my brethren saynge loe these haue had such a man their Teacher with such a people they walked past question Teacher and all of them are infected with these heresies But past question they are deceiued if so it please them to giue vs leaue being old inough to speake for our selues It is sayd of Eunomus that one of his instruments strings breaking as he was playinge a Grashopper sodainly skipped vp to his Citherne and fell of singinge in her kynd as willinge to supplie the string lacking It were to be wished that when Dauids spirituall harp that spiritually syngeth in the eares of the beloued what tyme there is som breach by Schisme or Apostacie som one of Iohn Baptist his grashoppers wold rather adde tongue and hand to heale the breach then becawse of such untunable startback spirits to disgorge their mawe vpon the whole harpe This lesson of Charitie our Englische teachers at Midleburgh had not learned what tyme they writ their letters into Scotland to lessen their loues there to me and my brethren They tolde the preachers there I was a Brownist etc. Som preachers beleiuing yt They insinuate it in the pulpits I wished therupon a tryall to be taken of my faith A Convocation was had Clapham cold be conuicted neither of heresie nor errour Mr. Go. Bruice thervpon reparired vnto the right wo. Mr. Bowes our English embassadour and signified vnto him I had bene vniustly charged Thus my contrymen at Midleburgh serued me and thus the lord serued them The lord giue vnto them more loue towards such who loue christ as suerly as they though not so rich and glorious as they But Satan vnable to subuert vs he labours to ouerthwart vs and gird vs with virulent speaches And so all Satans sectarie spirits of how contrarie mynds soeuer thâ—â— meete all in this period vex the faithfull and roote them out of the land of the liuinge They iumpe all in one end to work wickednes Whosoeuer therfore wills well to Ierusalem ruined and on heaps let them manifest the will in workinge well or like the sluggard with his handes in the bosom let them stand by quiet and not discourage much lesse hynder those that are willinge to beare the burden of the day But if Sanballat Tobiah and the residue of their mates wilbe wicked we haue learned to beware of men as also to do all our endeuour to further the lord his worke not doing it negligently What my brethren herein haue breifly concluded I haue laboured to make playne by an homely examination If there be anie errour herein and we are passinge suspitious of our Earth it is so prone to bring forth weedes though without sowing or settinge that if it shall by the word of the lord appeare such I hope seing we contend for nothing somuch as the Lords will we shal quickly stoope But if there be nothing but naked truth wherof we hope then let not our symplycity pouertie weaknes etc. be any cawse of not acceptinge the Lord his will to propine his golden treasure by earthen vessels And that oftentymes by such as the glorious world demes vilest I purposed next to my Bibles breif which I also lefte in another land to be published in diuers things bettered and augmented though this xij month I heare not therof to haue diuulged a work of som more worth yer now By myne elbowe it lieth dead because as yet som Mynt-oyle is lackinge for cawsing the Printers presse to slyp Till the Lord giue that passage accept of this Modicum for a litle recreation And if thow fynd thy self anie thing helped therby for the ways of holynes giue the glorie vnto God So let it be Thyne so far as thow art the Lords Henoch Clapham XII THEOLOGICAL AXIOMES or Conclusions togither with their Examination Conclus 1. A visible Christian. He is to vs a visible true Christian who 1 beleiueth that Iesus Christ the Sonne of God is com in our nature for the full saluation therof and 2 vpon that foundation buildeth in a new and holy conuersatio though with infirmitie so farre as the Spirit of God by the ministery of the ghospell reuealeth thensforth vnto him that vnto the praise glory of God Examination WHo is to vs a visible true Christian is a Question in these days not a litle turmoylinge the heads and hearts of many Yea the crosse Conclusions that mainy do thervpon inferre either giueth in effect to all or taketh from all professinge and confessinge the name IESVS the title of True Christian. To auoyde therfore the errour of the right and lefte hand and to sayle betwene these rocks of extreames seyng our Dauids kyngdome must remayne as fixed as the Son end Moone in the heauens materiaall though somtijmes by clowdes end the schadowe of the Earth obscured to the ey of the Earths inhabitants we I. say therfore haue concluded that Person to vs a visible Christian who 1. holdeth and 2. buildeth to the praise of God on the corner stone Christ Iesus First the Person beleiuelh what That Iesus Christ the Son of God is com in our nature for the full saluation therof First he beleiuelh that God is Hebre. 11.6 secondly that Iesus Christ is the Son of God according tho the Apostles their confession Math. 16.16 Thirdly that he is alredy com and
had no better Baptisme Where is there anie Baptisme that hath not lyneallie bene diduced from the Corruption of Rome The strength of our Baptisme is in the practise of the Apostles and primatiue church for the first hundred yeares and we cannot com back vnto that age but through the Corruptest age of Romes Church If this Baptisme then be wholy fallen then we must be all vnbaptised till som other Iohn Baptist or Christ himself com downe againe to begin and lay the foundation a newe Except it be lawfull for euery man to Baptise and then I se not why others before vs aswell as now did not well inough baptise These absurd errours following vpon the denyall of the former conclusion haue not bene considered of many for had they many poore english sowles wold not so haue hunted after new Baptismes And if Baptisms administred in the grossest popery be notwith standing not to be repeated how much lesse the Baptisme administred by the church of Englande where the foundation of Christian faith is layde suerly If it now be replyed though Baptisme haue bene administred in som tollerable measure yet it may as the supper of the lord be againe administred else why is the plurall nomber Baptismes Heb. 6.2 vsed as also why doth Paul Act. 19.2.3.4.5 Baptise som againe who be fore had bene baptized by Iohn or by Apollos 1. I answer first to the word Baptismes or washinges the Learned haue affirmed Beza in Heb. 6.2 that it was the custom of primatiue churches to referre baptisme ouer vnto the days of Easter and Pentecost forwhich cawse they were called the Days of Baptisme that is of baptizinge Many Catechumenistes vnto which practise Mayster Beza demeth this forme of speach had relation That this Epistle to the Heb. shold be so late written for myne owne part I doubt and therfore though not easly be remoued from such a blessed mans iudgment yet I cannot for the present vrge it much 2. Baptismes also may plurally be vsed because Many were at one tyme baptized that being the tyme of the lords haruest though not at the former two tymes as Act. 2.41 etc. 10.47.48 3. Thirdly it was customarie with the westerne Churches to baptise with 3. dippings as signifyinge the Trinitie of persons in the vnitie of one essence why may not Baptismata importe these immmersions in one baptisme 4. Besides if baptizing of feete Ioh. 13. were not a Ciuil but an Ecclesiasticall ordinance and who knowes not that it was of auncient vsed why may not Baptismes haue relation to this and the other Baptisme this being called by som auncient the Consummation of the sacrament Any of these 4. senses are more probable then Anabaptisme or Rebaptization 2. To the place in the Acts I answer such learned as deme Paul to baptise those disciples vers 5. They expound this Baptisme by ver 6. not to be the common Baptisme with water but the peculiar baptizing them with the holy ghoste that is a conferringe of extraordinarie guifâ—es by layinge on of hands And of this mynd is Mr. Caluin Mr. Beza and others more attent to the Originall or Greeke text ioyning the 5. ver vnto ver 4. they obserue the greeke particle de to answer vnto the particle men goinge in the former clawse Pauls speach according to thenglish vers-section lieth in ver 2.3.4.5 His Action vers 6. That therfore vers 5. Paul relates to haâ—t bene Iohns action viz That Iohn baptised his disciples in the name of the Lord Iesus after he had taught his hearers to beleiue in Christ. Far inough therfore is this place from Anabaptizinge or Polybaptisme Conclus 6. Imposition in som corrupt manner Imposition of handes to the ministry of the word sacraments administred by an Ecclesiasticall Ouer-seer or ouer-seers by the appointment of that church wherevnto He or They so ouer-se it holdinge the foundation of justifyinge fayth the hands so imposed being to a man tollerablie qualified for the work of the ministry though otherwise the Imposer Imposed Church be notably corrupt in manie thinges such imposition is not vpon any occasion afterwardes to be repeated or againe don Examination THe equitie of the 5. Conclusion is vnto this an inuincible Ramperâ— If there be as but One god howsoeuer corruptly worshipped by Manie so but one baptisme Ephes. 4.5 though the same baptisme be by manie corruptly Giuen and Taken what shold let that layinge on of handes may not by like proportion of iustice passe on without interruption the ordenance of god vnreiterate though otherwise corruptly Giuen and Taken Specially if Baptisme stand good though administred in the grossest idol church and that vnto vnbeleiuers and their seede what shold let that Imposition by and to such as holde the mayne grounds of iustifyinge faith it sholde not much more remayne effectuall If they iumpe ouer the orderly Callinge or Election vnto this Imposition so much more iumpe they ouer manie Orderly Trialls and approbations for pitchinge vpon Baptisme If the former more rude ouerships yet frustrate not baptisme much lesse can this ouer-leape annihil imposition But som wil say that hands may be ofâ—ner imposed as the Lord his Supper ofter administred This is easely propounded but how will it be proued Nay is there not far more seminge reasons why the former Baptisme might be repeated Shewe me somuch as one seminge argument drawen from Doctrine or Example in the whole booke of good Sic volo sic iubeo or autos ephe wyll not be sufficient ground for my conscience Now steppeth in one with an imagination of a deepe difference betwixt Baptisme and Layng on of handes for saith he Lay-men or the Common people may in a Churches begininge and first razing lay on handes as Nomb. 8.10 so may they not Baptize 1. First for argument salte let it be vnderstood so in Nomb. 8.10 Yet it followeth not That watsoeuer was lawfull to be don then of the common people that also is stil lawfull If they put out the vniuersall All or whatsoeuer and say Somthynge that the Common people then did may now be don This I graunt But that sacramentall imposition is one of these Somthinges how will that be proued Nay marke the contrarie In the Begininge of the New testaments church people had no such libertie and this appeareth in that Christ and the Apostles from Christ and the Euangelists from the Apostles did stil set forward this OrdinaÌ„ce If Moses were same in this point It foloweth not that Christ is so vnto his Tabernacle Common people might Circumcise may they therfore now baptize answer that and then I shall haue somthinge more herein to say and yet make nothinge for recapitulating Imposition 2. But what if the place of Nombers teach not that Mr. Calvin and others vnderstand there a Part for the Whole and comparinge it with a practise of church which rather required the act of the vulgar sorte Nehem. 10.29 it semeth most like that by people he meaneth
the princes of the people as Neh. 9.38 In diuerse actions that appertained to the whole people only the heads of the Tribes or the cheife of the families were elected In this place common sense will tell vs that so many thowsands of people cold not conveniently lay on hands 3. Thirdly whither people or the cheif of the people did solemnize this action they had the Lord his ymmediate commaund for their warrant and what maketh that for the other Except therfore such Imposition remayne Good we must as for Baptisme a waite som other callings from heauen that may reare vp this ordinance anewe or the Propheticall or Euangelicall ministrie stirred vp here and there must as did the Apostles incommend this ordinance vnto others which if yet it camnot make all the former of none effect considering som true prophets haue had the conuoyance of the former Conclus 7. Infants bapt Infants vnder the tuition of the faith full are all within the couenant capable of Baptisme Examination THat al infants vnder the tuition of the faith full are all within the Couenant appeareth in Iehouahs pronunciate to Abraham I am thy god and the god of thy seede But no body douts that the faithfull theyr infants vndes the lawe were within the Couenant but how is it apparantâ— that their seede vnder the Ghospell is within the Couenant 1. Thus If the lawe who was but a whipping schoolmaster vnto Christ accepted of Infants then muth more the ghospell 2. Or thus whome God once in truth accepts them he neuer in truth reiects These two arguments can by scripture neuer be gaynsayde But to speake playner the former promise and couenant to and with Abraham and his seede is indeede ghospell and the strength of the Ghospell Galat. 3.8 from whence I thus reason 3. Whome the ghospell doth accept the ghospell doth not reiect except they will haue two Christs and two ghospells but cursed is he that so saith Gal. 1.6.7.8 And the Ghospell accepts as before etc. But the Catabaptist will not sticke to graunt Children of the kyngdome and within the Couenant still Yea the Anabaptisticall sort of them that all children in the world by vertue of the second Adam are within the Couenant but then they deny the seale of Baptisme vnto them all vntill they haue Actual faith Only here concerninge the infants of and vnder the custodie of the faithfull the former sorts of arguments that proue them to be within the Couenant â—o also proue that they are in infancie capable of the seale thus 1. If the lawe sealed infants to mercy then much more the ghospell 2. If God once accepted of infants to the seale of mercy then etc. 3. If the Ghospell once sealed infants it euer sealeth such infants except the ghospell and christ the foundation of the ghospell be yea and nay But this is false 2. Corrinth 1.20 Obj. Not being able to giue direct answer to these arguments they thus wrangle Som may bewithin the Couenant and yet vnsealed for femals vnder the lawe were within the Couenant yet vnseald Ans. To omit this that femals were then sealed in the Male vntill a virgin femall had brought forth a Male for recouering that which Heuah lost for who knoes not that she was of Adams bone and was also called Adam to passe by that what ryme or reason is there in this argument Som infants haue bene within the couenant vnseald therfore all infants within the couenant are to be vnseald In Cambridge this wold be called Tom Skuls argument Som haue therfore all are From Som to Som may be som conseqution or from All to som. If because som then within the covenant were vnsealed now som within the Couenant are to be vnsealed then we pray them leâ— the seede of vnbeleiuers whome they say are within the couenant be those Som that are to be vnsealed Obj. For want of matter they giue vs moe words and say Circumcision was a sacrament of works but Baptisme a sacrament of Faith Ans. Lyke lips like lettuce for our sauiour saith that Circumcision was not of Moses but of the fathers Ioh. 7.22 and blessed Paul saith that Circumcision sealed faith Rom. 4.11 and in the 13. vers that it sealed that promise that was not by the Lawe that is by the works of the lawe but by fayth And the tyme of the guifte therof vz after he beleiued not after he wrought makes the case playner Obj. Ey saith the blynd Catabaptiste after Faith they sholde be seald because Baptisme seales faith Ans. So Paul hath taught that Circumcision only sealed Faith yet I trowe it also sealed Infants of the faithfull that yet professed no faith but in and by the Parent And therfore Abrahams children had faith Actuall in the Parent of whose loynes they were vntill they Apostated by rebellion and faith imputed vnto them Hauing no reason they first ask why the first day is not still kept Secondly what one president we haue in the newe testament of an infant baptized First for the day I answer That externall ceremonie is put away togither with thexternall signe Circumcision The day and the signe came in togither no maruel then if they depart togither Secondly no man demeth it symply vnlawfull to baptise the 8. day Thirdly if that 8. day was partly a figure of the day after the 7. wherin our Christ rose for our iustification which is in a sense the 8. day Ioh. 20.26 and so therewithall of our lords day it may then teach that the lords church prouided they be not in the vnconstituted wildernes it is that being the speciall day of Convocation to be obserued for Baptisme For the other question I will first answer with another question Is nothing warrantable wherof there is not direct and expresse warrant in the new Testament Indeed such teachers flatly reiect the old testament May a man marry with his syster No. How proues thow that by the new testament The 1. Cor. 5.1 is of a mother and I talke of a syster It may be that that Incestuous person was one of these madding spirits that thought nothing of the old might stand with the Newe without expresse warrant in the newe Secondly it is saide the whole housholde was baptised Act. 16.15 et 33. as it is said that all Abrahams houshold was circumcised Gen. 17.23.27 the one ey looking to the other for likenes of speach and action shal we thincke that there was no infant nor anie one but could professe true faith It is absurd Nay the Apostle telleth the Iaylor plainly that if himself beleiue his whole houshold that is such as were vnder his tuition were within the compasse of saluation He doth not say If thou and all thyne houshold belieue but If thow beleiue And indeed so it was with Abraham he beleiuinge the lord looked not if his houshold beleiued togither with him his whole housholde was sealed 1. Let the Catabaptists knowe therfore that with Herods servants
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