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
God Yet seing God hath placed vs amongst Men as also he wilbe glorified by vs in the sight of Men he there fore hath ordayned vs to bring forth good workes Ioh. 15.8.16 Neither let anie of our Dead Fayth-linges that haue tyme and oportunitie to work well let them not imagine their faith true that is barren or brings forth rotten grapes whosoeuer is incorporated by the spirit of God the finger of the father into the Vyne Christ they cannot but liue by the sappe of the same spirit and so bringe forth the fruites of the Spirit Till thow se such fruite what assurance hast thow of such fayth specially seing god hath ordayned fayth to worke This cawsed Frances Spiera ex Henr. Pantal. to vrge S. Peters exhortation 2. Ep. 1. Ch. 5.6.7.8 with faith ioyne vertue etc. Confessinge therewthall that the worke assures vs of the truth of faith Who because he had no testimonie of good workes died therfore wonderfully despairinge And as this may Rowse the idle spirit that thinks to goe to heauen in hiâ— olde deceivable Adam so in doinge such holy works they must not therby thinke that it is their ymmediate iustification with God but rather that is their ymmedatie iustification of faith with men vnto whome we are enioyned to testify the inward truth of faith vp an outward proportionable conuersation The not discerninge of this Distinction cauwseth som to teach That so a man bringe forth externall righteousnes being of anie religion speaking of Christ he is of vs to be iustified but this in the 2. part of Conclus 1. is preuented Others as farre on the other syde teach at least by theire practise that so a man holde the fondation of Christian faith he needs not so much to regard works A third sorte teacheth ymmediate iustification with god to be by faith and works 1. The first Sect I call Irreligionistes for while they tollerate all religions themselues are Irreligious 2. The second Sect I call Diabolistes becawse with the Deuell they knowe and beleiue much good but they will practise no good further then brings in worldly aduauntage 3. The third sect I call Mongrels or Confusionistes for they mingle heauen and earth confoundinge where the holy goste distinguisheth saying though they wold haue Man partly iustified by works yet they abhorre popish merit in whole or in part But alas poore sowles were they not more confused then a Papist they wolde knowe that whereby we are justified therby we merit And therfore seyng we are iustified by Christ we well say that we merit by Christ. Conclus 3. Natural man In the Natural or vnregenerate now naturally there is not any fredom of will for willinge much lesse of Power for doeinge any thinge is holy for holynes-sake or the glory of his creator Examination THe Sowle of Man in his frist Creation possessed not only with Mynde will and Powre But also with a Mynd mynding rightly with a Will willinge rightly and Powre arisinge from them both to doe rightly it may then be sayd he had fredom of Mynd and Will with habilitie to worke well for we speake not of that hie incomprehensible Mynd will and Powre communicated vnto the Creature which the ignorant not discerninge they but troble the lords waters with their Confused reasonings speaking euell of the things they vnderstand not but after Man by Woman had transgressed loe the former fredom and power to Right they are depriued of consideringe That abides and departs with the Spirit of God in his peculiar worke but still in Man abode the bare naturall fredom and power for they are naturall and super-naturall but by Transgression they transgressed the bounds and are through God his iudgment turned into the hy way of transgression This we se in Adam who frist was willingly familiar with Iehouah Gene. 2. but afterwards hauinge transgressed neither was Iehouah bound to vpholde him he abhorred the very approach of the Lorde Gen. 3.8 Yea afterwards they were so farre from willing approvinge or doing of Good that they had not in them a right thought or anie will how to do or will good for them selues or their seede and therfore fall of shiftinge of and cloaking their wickednes God made Man righteous but They haue soughâ— manie inuentions Eccles. 7.31 Thus Naturall Man in his degenerate nature now naturally dwelleth no good thinge Rom. 7.18 the thoughts of his heart are only euell euery day Genes 6.5 neyther is it in the Naturall Man to direct his steps Iere. 10.23 and therfore dead in trespasses and synnes Ephes. 2.1 and in a word stript naked of their former Rectitude Genes 3.7 Cantie 5.3 And therfore standeth neede not to put on a peece of the New Adam but the whole new Adam which is created after God in Righteousnes and true holynes Ephes. 4.24 Looke how much is giuen vnto the Old-man somuch is taken from the New All the lusts or affections of the former are but deceiueable Ephes. 4.22 And from aboue is euerie Good and Perfect guifte to looke therfore for anie good thing belowe Iames telleth the brethren plainly it is an Errour Iac. 1.16.17 Euery such Fre-will man therfore is an Erratik and if he peruersly defende it he is a Pelagiau Heretik Secondly where as the Conclusion addeth For holynes-sake or the glory of his Creator it is to put by the Unregenerate willing and doying good and holy things neither regarding God his Glory or the excellency of holynes but either it is for feare of hell-fyre or for som worldly commoditie and such was Balaam his wil and Deede Nomb. 22. etc. 23. etc. 24. chapters And this is but a slauish will and a slauish Deedâ— playne seruitude no fredome Conclus 4. The Regenerate The faculties of man regenerate are so far fre enabled to will and Doe holy thinges as is the measure of Sanctification administred Yet this always remembred theire will willeth approueth affecteth further knowledge practise of holynes then yet is in theyr power Examination AS the old Adam Apostate for him self and the seede of his Ioynes introduced Syn and death into our nature captiuing the same vnto Satan So it is the office of the new Adam yea the end of his appearance in our Nature is to loose the works of the Deuel 1. Iohn 3.8 This spirituall knot he vntyes by his spirit begininge there to reare vp where SataÌ„ begonne to cast downe Satan begon to darken the mynde and vnderstandinge of â—euah that doâ— he turnes the will and all the affections after For no sooner she conceiued wrongly of God but presently she affectioneth and then practiseth against the Commandement Now our Serpent but a serpent without sting by his vertue curing the stynged Nomb. 21.9 Iohn 3.14.15 he beginneth with our Mynde illuminatinge it with supernaturall lighte and therewithall sanctifyinge owr affections for flying from Euell and doinge of Good Which worke of the Spirit is not ordinarily without thexternall instrument of the word preached
And therfore Christ his ministres are called Ministres of the spirit 2. Cor. 3.16 The worke thus wroughte is called a New-man a New creature the Image of God the seede of God in regarde wher of for it is spoken respectiuely not symply the faith full are sayde not to synne 1. Ioh. 3.9 because as the Apostle exhorteth Syn though it dwell it raignes not in the bodyes of such Rom. 6.12 They henceforth being Denominated by the principall Agent in them namely Spirituall because the spirit of god raigneth in his lawe Rom. 8.2 ouer the lawe of the flesh Rom. 7.23 I maruell therfore not a litle that Manie who seme to haue the spirit of God are ignorant yea are afraeyde to say that the Regenerate Man hath any frewill vnto things holy for holynes sake If the first Adam captive vs and the second doe not fre vs what advauntage ariseth by the second suerly none If thou say to will good is from God so say I to will euell is from the deuell and thus in thy ignorant speach there shall neither be good nor euell in Man But vnderstand that we speake of that essentiall wil in our nature which both in bad and good is of god or god his Creature This faculty of the sowle called will if it besaid to be fre vnto euell though the deuel drawe it so I meane as verily so except the spirit of god be weaker then the spirit of hell the will of the regenerate is fre according to the strength of the Newbirth vnto Good And for this cawse only we are taught and fynd it true by experience viz That Christ his yoke and commaundements are not greiuous but light Matth. 11.30 1. Ioh. 5.3 Otherwise the Spirit of hell and the spirit of heauen shold worke vpon Men as vpon logs or stones which as it is graunted false in the first so considereringe there is an opposition in the Spirits and their worke the one to death the other to lyfe the one to degeneration the other to regeneration it must needes folowe in the seconde Neede we haue playners Euidence then this The law of the spirit of lyfe hath freed me from the lawe of syn death Rom. 8.2 The Truth makes fre the son makes fre indeede Ioh. 8.32.36 And Paul speaketh thus of experience I am able to doe all thinges through the help of Christ which strengthneth me Secondly where it is added The will wilbe more then the powre it is for that it fares with a poore sowle freed out of Satans clawes as with a poore prisoner escaped out of prison who while he wold ron is because of som yrons or yron frets vnable well te goe When he is not 2 foote from the Iaples dore his Mynd is a myle of This Paul speaketh to be in him self To will is present With me but I fynd not meanes to performe that which is good That is the meanes were nothing proportionable to the will Rom. 7.18 But as the old man perisheth the New man encreaseth and blessed are they that so honger and thirst for they shalbe filled And no maruel for the seede of god though but as a grayne of mustersterde is rooted in them which must growe till it be a big Cedar Conclus 5. Baptisme by a false min. Baptisme in his true forme though administred by a false minister and in a schismatical or Apostaticall church it is not to be repeated or vnto such a one againe to be administred yet neither is this sufficient cawse why anyone wittingly shold repaire vnto such a minister or church for Baptisme Examination SEinge the Minister obserueth a religious Baptizinge with water and that into the name of the Father of the Son and of the holy ghoste there is by him performed what is essentiall in forme and therfore not to be repeated without iniurie to the forme Besides the vnworthines of Giuer or Receiuer cannot annihilate the ordinance of God and that we may se 1. Cor. 11.27.28.29 where in the Church these that medle with the supper vnworthilie that is being vnfit for the same it yet remayneth God his sacrament though prophaned Euen so this Baptisme though prophaned for imquitie hath no more nap rather lesse priuiledge within then without the Churth As is Baptisme so was Circumcision The seale of that righteousnes that is by fâ—ith Rom. 4.11 so that it shold haue bene Giuen by the faithfull and to the faithfull and their seede as at the first institution by Abraham vnto his housholde Yet when anie circumcised vnder the two tribes in Idolatrous tymes or vnder Israel the ten tribes in the tyme of their Schisme from Iudah and Apostacie from the seruice of God vnto heathenich idolatrie such at the tyme of their returne vnto the faith were not recircumcised This is apparant where diuers such repairing vnto sacrifice and pas-ouer vnto which none might be admitted who were not approued for circumcised they were without scruple admitted 2. Chro. 15.9.10.11 and 30.11.18 both for sacrifice and Pas-ouer If anie say they could not be recircumcised but these may be Anabaptised I answer they were not to be recircumcised though they could because so the dignity of the ordinance shold haue depended on the worthines of man Secondly in regarde of habilitie they might haue bene cut againe because by natures help the skyn might haue bene drawen and this was not vnknowen vnto the Iewes who vnder the tyrannie of Antiochus Epimanes did vn-circumcise them selues that so they might not be knowen for Iues as appeareth in the registre of the Machabees 1. Macha 1.16 Thus howsoeuer Baptisme as Circumcision his figure be 'a sacrament prophaned By and to the prophane and so a sacrament of vengeance and iudgment as is the supper 1. Cor. 11. yet errour repented of it by the powre of faith is made holy for the Signe or externall ministrie of man lieth as dead vntill faith reviue it whither in olde or yonge within or without the true Church Neither is this a reason to embolden a man to fetche the sacramente so no more then it is lawfull for a man of knowledge and holy profession to goe and take to wijfe a Machumetiste or prophane woman because another man so marying in ignorance and weaknes may still retaine his wyfe though now ioyned to the church If the Mariage be made it must stand if it were to make he shold but tempt god so to match os also now seinge her prophaine he shold cawse others deme him prophaine We are called Preistes Reuel 1.6 etc. 1. Pet. 2.5 becawse accordinge to the proportion of the lawe we shold as other things so descerne betwene cleane and vis cleane in all our actions and choises And if such Baptisme heretofore reeeiued were vtterly voyde then all Christians are and haue bene vnbaptised these manie himdred yeares seing either they haue bene baptised in false churches or by false ministers or by such ministers who them selues looking backward to the fountaine haue
herein a legall and not an Euangelicall preacher they iniure his ministrie 2. Tell these men that Isaiah prophecyinge of the glory of the new testaments church ch 49.23 he saith that Kings and Quenes shold be nource fathers and mothers vnto it they answer True the Church being within their Dominions as we are now within this kyngdome of hy and lowe-Germanie they shalbe compelled by the lord to permit vs an foster vs. But herto I replie if this be that Glory he foresees in the spirit then suerlie he foresees no newe thinge for Nebuchadnetsar Euilmerodach Cyrus Darius Ahashuerosh etc. they brought this benefit vnto old mother Zion yet stoode aloofe sor ioyninge in religion But Isaiah here foresees som new thing and therfore ver 22. he crieth Behold as the Angell speaking of a new thing Luk. 1.31 etc 2.10 crieth Behold and as himselfs in the like occasion Ch. 7.14 Behold a virgin shal conceiue This Euangelicall prophecie therfore is no otherwise performed properly then bi Addinge kings and Quenes vnto the Church togither with their dignities as Reuel 21.24 26. The old church had typicall kyngs raised vp in her owne bowels but nâ— Gentele kyngs added vnto it we neuer heard of any such to becom proselytes This scripture therfore is by them asmuch abused 3. Tell them that it is by the Apostle termed an Ordinance of god Rom. 13.2 they answer yea but an ordinance only without the Church Tell them that there is no Ordinance established by god vnto the Conscience of his Saynts but that Ordinance may be within the Church and only in the Church receiues his peculiar sanctificaâ—ion they absurdly answer nay the Ordinance of beinge a kinge as it was fiâ—st without the Church so it was afterwards giuen vnto the Church in the person of Saul in the lords wrath for whipping Israel 1. Sam. 8.4 etc. I answer first it is a lye to say that kings were not in the church before for Iudg. 17.6 etc. 18.1 etc. 19 1. the holy ghost attributeth the wrack of Israel to want of Kings namely becawse there then was not kings as before Kings therfore were Moses Ioshua and the Iudges By the way let som in Scotland that â—arped at my calling Ioshua King hereafter lay their hand on their mouth Secondly the being of a king was not giuen in wrath for the want of a king before was a signe of Iehouahs wrath against Israel but the giuing of Such a king viz a king lyke the kings of the Gentiles that is a Tyrannus king one that shold transgresse the lymits of a Kinge and so afterwards it is explayned in particulars 1. Sam. 8.11 etc. But this Tyrannie of his say they was god his ordinance and therfore lawfull in Saul I answer If it were lawfull then it hewes their owne shynnes who first said it was god his ordinance that only shold haue bene without the church as also then Tyranny is lawfull both within and without the Church To say Ioshuahs spoiling of Iericho was lawfull true because god had appointed him a figure of Iesus to roote out such as wold not be one with his church This was no tyrannie but iustice not against but for the Church Besides to say that Sauls tyrannie was god his Ordinance therfore lawfull they may so say God Ordayned Absalom to ly with his fathers wyues 1. Sam. 12. and 16.22 therfore Absaloms fact lawfull Nebuchadneâ—sar was ordayned for Ierusalems distruction and so were the Romaines called by gabriel the Army abhominable Satan ordayned to smite Iob therfore their facts lawfull Filthie Conclusions Do we not talke of diuyne ordinances enioyned to the Consciences of the saynts While they talk of an ordinance diuine they neither knowe what is Ordinance or diuine We talke of Callinges or offices appointed by god by reason wherof the faithfull theyr consciences ar tyed Nay the Apostle saith that is an Ordinance or conscionable office for the punishment of Euell and for praise and welth vnto the good Rom. 13.3.4 and 1. Pet. 2.17.18 Mariage is a diuyne Ordinance though without the church so is the place of a Maister the place of a father the calling of a Seruant yet none of them but retaine these diuyne Callings after they com to Christ so fares it with Maiestracie 4. But all the former strings of their bowe broken they think to smite all dead with this pitifull argument what soeuer was a figure of a thinge to com that is by christ his comminge abolished But the place of a kyng the bearing of the sword ciuil figured Christ his sword spirituall Therfore abolished THis their Argument stands in the Moode of pitifull complaining A childe will wipe it of his fingers end Not to medle with the Proposition they must knowe their Assumption if it be particular namely if it speake of Som king his sword then we graunt it The typicall king his sword is abolished But if they vnderstand it vniversall of All kings their swordes as they doe or else they fight not with vs but their owne shadowes then we flatly denie That all kings their swordes figured Christ his sword Nay they themselues graunt all owr Majestraâ—es still to be God his ordinance and an ordinance not by Christ abolished therfore themselues confute themselues Som of their Basilisk faction from the words Ye are Christ his fremen did teach seruants to ron from their Masters I looke when from Math. 23.8.9.10 Be not called Mr. Doctor nor call any on the earth father I looke I say when they shold affirme all Mastership Doctership or Teachers place and fatherhood abolished by Christ. They brag of speaking but as the scripture speaks so may they teach children and seruants not to say Father Maister to anie but to god and yet speak but as Christ speakes Oh filthie spirits troubling the waters of god with ther feete will they neuer leaue peruerting Maiestracy and all these are commanded in the first Commandement of the second table Abolish one abolish all Barre one without the Church barre all and so we shal haue but 9. Commandements The end of bearinge the sword is to defend the Good and to punish the Euell for he beareth not the sword for nought Rom. 13.4 which is the same end with that for which Israels Gouernours bare the sworde Least therfore I shold be like the foole in answering his endles fooleries I therfore according to Salomons aduise Prov. 26.5 Will now answer him no more God saue our Quene Elisabeth Conclus 10. The first day of the weeke is by Commaundement diuyne enjoyned the new Testaments church as the seauenth vnto old mother Zion for peculiar exercises spirituall Examination AGainst this Conclusion Anabaptists and Atheists barke First we will heare their barkings and then cast a crust in to the Dogs throate What soeuer was Ceremoniall is abolished But the obseruation precisely of a day for spirituall exercise was Ceremoniall There fore euery such day abolished What if I
take vnto it the Bodie And in this sence our Iesus saith He will lay downe his lyfe or body and then by the other Nature distinguished not mixed he will take it vp againe And so when the Iues had cast downe the Temple of his body loe by the other distinct nature he raised it vp againe Let our Poly-baptist for shame therfore leaue of to mix the natures for making vp a Christ that is neither God nor Man Our Anabaptisticall Maniches they start out cryinge Mulier non habet semen the â—emall hath no seede or else if the woman haue feede yet of Mary he cold assume no seede but such as was sinfull To the first what shold I say The woomans seede shal breake the serpents head Gen. 3. This they say is not spoken of Christ but of his mysticall body Beastly spirits hath not the Apostle Gala. 4.4 plainly expounded it Christ or wold they haue the Body to be of one nature and the head to be of another how should they then growe togither shold the iustice of God be satisfied in another nature They forget that he which sanctifieth and they that are sanctified ex henos pantes are all of One Heb. 2.11 as also in all things like vnto vs syn excepted And this exception of Syn giueth also answer vnto the second namely that he assumed our nature but without syn First euerey meane Alchinist can tell them that in the generatinge of euerie creature euen in Minerals there is the Nature Actiue and the nature Passiue secondly that Syn is no substance but a bare Axcident or thing happening to accompanie mans nature because of the first transgression Now of Accidents or things associatinge a Substance som are seperable Now if anie shold say that syn is inseperable they may aswell say it is of the Essence of Man and that is apparantly false inasmuch as Man was perfect without it yea in very deed it is his imperfection Besides that which is impossible with man that is possible with God And that this Posse sit eius velle is a possibilitie agreing with his will let them remember that the holy ghost Luk. 1.35 whose office is as fyre to burne and water to wash loe he ouershadowes Mary for the perfectinge of this worke And much I muse that any shold think it possible to make the first Adam so glorious a Creature and that of red earth and in the meane tyme deme it so vnable for the second Adam to arise out of our Nature But say they The word was made flesh true what then Then Maries seed was not made flesh I answer if the word Made imply a turning of one Nature into another Then our Apollinarifts Christ will followe Expound therfore the word Made or Became by the word Epilambaneraj he assumed Heb. 2.16 Nor think to â—lip away with sayinge he tooke a seede for Abraham and the faithfull but remember the text He tooke the seede of Abraham and so the seede of the faithfull And for this cawse is he termed so oft Dauids sonne and If haj the roote from whence he shold growe Isa. 11.1 though in regard of the Nature assuminge he be called Dauids son and Goote Ps. 110.1 Reu. 5.5 And in vayne had Mathew and Luke laboured to proue him genealogically of Adam Abraham and Dauid if so he had not deriued an humaine nature from them Oh saith the false spirit he was of Dauid in regard of Ioseph his supposed Father not by reason of Mary for she was of Leuj inasmuch as Elisabet of Aaron Luk. 1.1.36 was cosen to Mary Our English Samosatenists som of them deming this but plaine cosenage in the Anabaptists and indeed they propound vnto vs so but a supposed Christ they say in secret that they were Cosens only in regard that Iudah and Leuj had one and the same Mother Gen. 29.34.35 This sence is far fetcht and deare bought good inough for Botchers that clap any clout on their garment But consideringe the Shiloh must spring from Iudah Gen. 49.10 Reu. 5.5 and Dauid lineallie I must needs hold fast that Mary his mother was of Iudah as also Elizabet by the Mother-side the surest side thowgh a Daughter of Aaron by reason of her Father Simple sowles though Iudahs men might not Marrie no more then any of the other 10. tribes with Leuj because of confoundinge the enheritaunce Nomb. 36.7.8.9 Yet Leuies Men who had no such enheritaunce Iosh. 13.33 And therfore no such confusion they might as they had their maintenance out of the other Tribes so Marrie with the other tribes Such a Mariage se in 2. Chro. 22.11 where the holy preist Iehojadah is maried with Iehosheba of Iudahs kyng-seede Besides Ioseph and Mary hauinge the testimonie of Iust and pleasing god it cannot without villanous reproach to them and Christ be thought to make such an illegitimate mongrell Mariage as the Anabaptists wold haue it Go therfore which way they and their opposit neighbour Artemon will to worke till they graunâ— him true God and true Man existinge of two Natures distinct not mingled their work but shutters in the ioynts as Belshassars knees knocking ech other The Iues saw him so verily Man as they could not beleiue him to be also God but the Manichests so se him God as they cannot feele his humaine Nature These are the odde spirits that teach the odde Doctrine by which they disire to be distinguished from allothers for odde If they can dash me and my brethren in the teeth with holding Christ as doth the Church of England the Church of Rome etc. oh then they haue won the canâ—red spurs and their Christ must be the true Christ. These odde ones for if they be Englishones they commonly are in fellowship with none no not amongst themselues only at league with the Deuell who sets them all on worke Euerie one sayinge he is in the estate of Helias he sees no Saynt but himself but all of them lying Elyasses They must knoe that the simplest member of thenglish church is better then the Greatest of them and whosoeuer in simplicitie beleiueth of Christ his natures and person in the Generall as doth Rome they hold that truth which euer hath preuailed against Arius Manicheus and all hereticall spirits And were it not that this beleif of Christ hath in all ages preuailed against hel gates I shold suspect it Yea reiect it Nay what if The Deuel confesse Iesus to be the sonne of Dauid and the Apostles to be the servaÌ„ts of the euerliuinge god etc. shold I therfore not professe the same I praise god for it that the Corner stone is still bidinge visible though the orderlie building thereunto and thervpon hath bene notably lackinge He that lookes into this Christ with the one ey he cannot se in the Carpenter two things as scholers vse to speake aliud and aliud another and another thinge or nature not alius and alius another and another Person and because aliud
tosse vp and downe as with a Racket his Callinge and Birthe homely not being able to infringe his Doctrine they labour to disgorge theyr stomake on his Person The pageant of our odde spirits vp and downe If they cannot except with Reason against our Carpenters ministry theyr Doctrine then they fly vnto theyr Persons exquiringe insyde and outsyde if any spot may be found for stranglinge the Doctrine in theyr bodyes If they haue delt so with the Grene stock how will they deale with the dry though not withered braunches Speake vnto this generation as Iohn did to the Pharises oh generation of vipers Math. 3.7 that for bringing your selues to worlds light do bore holes in the belly of the Church Or with Paul vnto Bariesus Act. 13. giue vnto them theyr proper Attribute 1. For resistinge the truth them selues 2. for seking to turne others also from the truth Or with Iesus Math. 12.32.33.34 premâ—nish them of the grand syn against the holy ghost oh then they put theyr fingers in the eare and with tooth tongue and hand they laboure the Ministers disgrace yea destruction finall They will accuse such Teachers of want of Meeknes and humility for they wold rule ouer vs by humblenes of Mynd Colos. 2.18 Creping into howses for leadinge simple sowles captiue 2. Tim. 3.6 But let the two edged sword of the word be applied closely to their Reynes our Philosophers that brag of such patience will let vs se their venom that before juggled vnder the board In the Places of Heb. 6.1.2.3.4.5.6 and Ch. 10.23 vnto 28. verse is A syn layd downe termed Irremissible To the effectinge which syn two particulars are mentioned the One a forsakinge of the beginnings of faith Called also Hope the other is a forsakinge of fellowship Or communion spirituall with such as with whome they had community spirituall This Collection is plaine and other Collection there is not Such Apostacy and Schisme is termed Willinge because they do not as Peter did fal forcebly through feare of Ciuil powre or such externall thinges For the word ecousios Willingly or frely is such an vnforced fall as was Iulians in the whole foundation of Arius and many other heretiks in the truth of Christs person and such hath bene the fall and schisme of Most of these who whetted my pen vnto this treatise Not Apostates only in the Mouth as was Ecebolius and Fr. Spiera but that which is worse Apostates in the heart the place of Faithes rootinge as by theyr owne resistinge the truth and that bitterly which once they held and professed with knowledge and much Comfort it appeareth For first they haue bene enlightened tasted of the heauenly guifte and stood in and for that Hope But afterwards vnconstrained by outward powre they haue frely forsaken the grounds either wholy with Iulian or in part with Arius nor yet cold we euer se any one of them possessed with Repentaunce but either swalowe vp more of the Dragons water or else are one with Papists Anabaptistes Arrians and what sect not yet condemninge them all in A word flat Atheistes These consideringe the truth they once held are sayd Tit. 3.11 to be damned of their owne selues Nor is this the Nouatians doctrine for they vnderstood this Syn in the Hebrues not only of Faith but also of Manners which is euidently not only agâ—inst common experience in the faithfull falling 70. tymes 7. tymes in Manners and yet arising againe but also against the open textes which propound vnto vs a fallinge from faith or hope in the foundation or beginings of Christ. Which syn by som is held irremissable symply by som irremissable in respect tha is in regard it is almost neuer pardoned vnto which sence Ise not how I may easly oppose Such Fallers and withdrawers seme to vs in worse estate then was Elymas for these once admitted Yea reioyced in the light so had not he these haue fallen backward from the staires wherby with comfort thei semed to ascend into the Temples Chamber Elpmas so fell not but laboured to hynder others to ascende These as starres fallen from the firmament labour with Lucifer to hale others after Bariesus laboured but to kepe others in the same darknes he was borne and bred in Peter calleth such welles drawen dry clowdes carryed about and Iude termes them despisers of Gouernment twise dead pulled vp by the rootes raging waues Planets or wandring starres denying God and our Lord Iesus Christ. Not that euer any one possessed with the beginings of faith did simply fall from all acknowledginge God and Christ for neuer was such a thinge and the two Apostles foretel that there shold be many of these spirits but a fallinge frely vnconstrained from the rudiments of God and Christ first receiued from the Ghospel These Apostates and withdrawing spirits vpon the hearinge and reading herof They will haue whats and ifs and all sortes of Narrations wherby to be offended in me Theyr fathers delt so with the liuing roote of the vyne and must I an vnworthy dry braunch though through god his grace vnblasted must I scape scotfre No no. These spirits must speak euell of the thinges they knowe not and what they knowe naturally Iude. 10. as beastes vnreasonable euen in those thinges also they corrupt themselues But our Carpenter hath set downe A lawe that persecuting his members specially his Ministers it is a persecuting of himself the better may we beare it as also that such but kick against the prick to theyr owne Perill Amiable myld speaches are for such as yet haue not com to the truth or hauing comprehended som thinges haue not yet attained vnto other things for we but se in part but Mosaical theratnings appertaine to the former spirits Secondly Euangelical sweetnes is for bruized reedes not obstinat hearts Thirdly all falling through in firmity is to be supported with meeknes but backslidinges as the former are to heare this speach The light of the Righteous encreaseth vntil perfect day but the candle of the wicked shalbe blowen oâ—t and vnto them is reserued what tyme the Talent is depriued this sentence bynd him hand and foote and cast him into vtterdarknes there shalbe weping and gnashing of teth He that putteth not A difference Iude. 22.23 in the manner of sauing and callinge people out of sowles danger he therein is ignorant of the Law and the Ghospel The Niniuets preuented by Repentance the Iudgment denounced by Ionah I wold not with that Prophet fret but reioyce if these spirits by tymely repentance wold fly from judgment ensuinge Is not this the Carpenter Maries Son Yes this is the Carpenter on whose edged axe Many shold fall and this is Maries son in regard of the flesh but the son of God by the first generation whose goinge out was before begining of Days A Rock of offence and a stone whervpon many shold fall till they were grounded to powder and yet the light of the Gentiles and the glory of his people