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
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
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
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