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
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
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