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A18926
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Theologicall axioms or conclusions publikly controuerted, discussed, and concluded 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.
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Clapham, Henoch.
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1597
(1597)
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STC 5346; ESTC S117152
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42,593
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52
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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