appointed by him as he thought good to the laying open of his owne glory Caluin saith Abridgen 〈◊〉 Institutions pa4g 6. Let vs be assuredly perswaded that all things come to passe by the disposition of God c. Therfore let vs alwaies haue an eye to him as the principall cause of all things Page 4â— let vs also beholde the inferior causes in their places c. And whatsoeuer is done it commeth from God c. In his printed booke against an aâ—â—ersary of Gods Pred as 〈◊〉 calleth him p. 155. c. Iohn Knox a most violent Caluinist he speaketh plainly Therfore whatsoeuer the Ethnickes and ignorant did attribute to Fortune we assigne to the prouidence of God yea if any man by chance and not of set purpose be slaine be auoweth himselfe to be the cause of his death and that so he had apointed that we shall iudge nothing to come of Fortune but that all commeth by the determination of his Counsell And further it displeaseth him when we esteeme any thing to proceed from any other so that we doe not onely beholde him and knowe him not onely the principall cause of all thinges but also as the Author appointing all things to the one part or to the other by his Counsell And he affirmeth that Caluin saith the same Many other of their sayings might be alleadged but these few may suffice to shew what they holde of this thing Odegos I am most willing to satisfie you here in according to my best abilitie first to shew you wherein I differ from the aforesaid blasphemies secondly I dout not but through the power of Christ enabling me I shall sufficiently answer what obiections can be made In the feare of the most high let vs therefore proceed WE holde that before the foundation of the World the most holy God of his meere loue without any cause out of himselfe Predestinated to make the World and Man and all good thinges that are made PredestinatioÌ„ what to make man a reasonable soule to giue him a righteous Law to giue him abilitie to keepe it or to breake it if hee brake it to punish him yet so as not to forsake him but prouided the slaine Lamb the seed of the woman to send him into the world a Sauiour for all men to purchase the very wicked that deny him yea euen his enemies not to send him to condemne the world but to saue it for so he loued it that hee would send his Sonne with this Proclamation that whosoeuer beleeued in him should not perish but haue euerlasting life yea as hee liueth not consulting that any man should perish but that all come to repentance Those that receiue this his Grace by Faith in his Sonne them in this his eternall Predestination he elected the rest that will not receiue this his Grace but put his word from them and iudge themselues vnworthy of euerlasting life those in his said Predestination hee reiected or reprobated This Decree of God being done at once all which in time hee effected and manifested The difference is They say all thinges we say all good thinges they say whatsoeuer is done murther or the like it commeth from God we say whatsoeuer good is done commeth from the Father of light but no euill thinges that are done commeth from him but from the Deuill who is a murtherer from the beginning they say God is the principall cause yea the author of all things appointing all things to the one part to the other damnation as saluation vice as vertue c. For this is the vndenyable consequence of their words We say God is the principall cause and author of all good and consequently of saluation to all men not willing that any should perish but that all men should repent liue but the deuill is the author of all euill not God For the fountaine first root of euill is in transgression of Gods righteous lawe of which the deuill was the first mouer But let vs come to the particulars Ereu. First they affirme that God decreed that Adam should fall and that of necessitie consequently that all other wickednesses should in time come to passe euen as they doe and that also vpon necessitie Odeg. I will manifestly shew you that herein they do not onely contradict the euident truth but also themselues in other their affirmations We knowe they holde affirme Proposit aâ— Geneua pag. 26. that Adam in innocencie had free will or power from the creation of God not to haue sinned according to which power God coÌ„manded him not to sinne and threatned that if he did sinne he should dye which being true how are they confounded in themselues to say that Adam had power from God not to haue sinned and yet God decreed that he could not but sinne that God commanded him not to sinne and yet decreed that he should sinne are not these as contrary as light and darknes Ereu. For the first I doe not see what can be answered but for the second they say that although God commanded by his reuealed will Adam not to sinne yet in his secret will he decreed he should sinne Odeg. First if it be Gods secret will how come they to knowe it and for Gods reuealed will was not that reuealed will in God before it was reuealed it cannot be denyed and it was then hidden at which time there was two hidden willes in God contrary to each other whereof the one willed Adam to sinne yea decreed him to sinne and the other nilled him to sinne the one of them he made knowne to Adam whereby he nilleth sinne the other he kept secret whereby he willeth sinne and these two wils must both be good for whatsoeuer is Gods will is good and good cannot be contrary to good no more then right to right are not these two contrary to nill sinne and to will sinne if to nill sinne be good to will sinne must needes be euill and by that reason there is in God both good and euill Ereu. I knowe not how these things can be avoyded nor how they can be answered but this they say that God willeth Iustice for it selfe and sinne not for sinne but that he might haue praise either in pardoning or punishing the sinne Odeg. But to pardon or punish sinne being committed is not to will sinne but to will his owne praise But if God willeth sinn for any respect why did and doth he punish Adam and all his posteritie for the thing he willeth yea decreeth vnauoydably can that be in God that he abhorreth and that is contrary euen to nature The Scriptures pronounceth that man blessed * Psal 15.2 that speaketh the truth from his heart And Christ saith * Luk. 6.45 Out of the aboundance of the heart the mouth speaketh what then if a man speake one thing and meane an other thing is he not iustly iudged an hypocrite and dare any earthen
on them that seeke him by the meanes that hee himselfe appointeth such finde Grace and mercy as Moses and not by our owne willing nor running Exod. 33. nor working as the Iewes Ereu. What is the meaning of the hardning of Pharaoh Vers 17. Odeg. This Pharaoh being a wicked man and hardning his heart against Gods Commaundements and iudgements Exod. 9 34. 1 Sam 6. euen as these Iewes Paul speaketh of did against CHRIST and his Gospell yea making his heart as an Adamant stone as others did Vers 17. Zach. 7.12 so that he would not let the people goe for his cruelty against Gods people in killing their Children and ouertasking them and in not letting them goe for these causes God hardned his heart that is as the holy Ghost explaines it gaue him vp to the hardnes of his owne heart as Psal 81.11 12. euen to Sathan who worketh hardnes of heart against God and his truth in all the Children of disobedience who when the word and Iudgements of God as to Pharaoh and these vnbelieuing Iewes is manifest to them and they dispise them that which was ordained a meanes of humiliation and softening the hart becommeth a meanes of hardning that which is of it selfe and to the belieuers the sweet sauour of Life becoÌ„meth to them the sauour of Death 2. Cor. 2.15.16 Rom. 7.13 and thus doth God harden the harts of the wicked by giuing them vp to Sathan to their own harts lusts to vile affections to reprobate minds RoÌ„ 1.24.26.28 Thus hee hath mercy on whom he will Vers 18. and whom he will he hardeneth his will being to shew mercy on such as Moses that seeke his fauour by his appointed way and hardeneth such as Phoraoh who hardneth their hearts against the same way as those Iewes did of whom Paul speaketh Ereu. How answer you these wordes who hath resisted his will Vers 19. Odeg. I answer them thus Vers 19. Paul in these wordes speaketh as in the person of one of these Iewes or declareth what these Iewes will answer to this Doctrine who hath resisted his will and why doth hee complaine For this was his will that wee should obey these his precepts of the Law which who so doth should liue in them and in sticking to the Law wee haue not resisted his will vnto which th'Apostle giues the answer that man must not plead against God to say why hast thou made me thus that is that I cannot obtaine saluation by the workes of the Law for God seeing the weaknes of the Flesh to obserue the Law * Rom. 8.3 sent his Sonne in the flesh for iustification to euery one that beleeueth prouing plainely to all that both Iewes and Gentiles were vnder sinne and that there was not one righteous by the Law Rom. 3. and therefore their cauill was vaine For Gods will was to saue all that seeke it by the Faith of IESVS and not by the workes of the Law which they did resist and so were iustly conuicted Now the aduersaries exposition of this verse is that God hated Esau so Pharaoh and all the reprobate before they were borne from which hatred he Decreed their damnation and because the will of God is declared to be contrary in the Scriptures therefore they call this his secret will against which will say they no man can resist but the most holy GOD declareth the contrary It is not my will that any man sinne they haue done that which I commaund them not neither came it in my minde c. * Ier. 32.35 neither is it my will that any sinner dye but that hee amend and liue and this I testifie as I liue â—aith the Lord * Ezek. 18. 33. Chap But if he will not amend but continue in sin as Pharaoh these Iewes others him will I punish in my iust Iudgement wherefore if any suffer iustly for his trespasse he ought not to accuse GOD as our aduersaries doe saying that God decreed him yeâ— by power compelled him to trespasse and so to suffer â— and say who can resist his Will Gods will is that all repent and beleeue the Gospell which may be and is resisted and also his will is that they who will not repent and belieue â—e damned which caÌ„not be resisted This his will is iust full of mercy and thus I haue sufficiently answered these words Ereu. What say you to these wordes Hath not the Potter power of the Clay to make of the same lumpe one vessell to honor another to dishonor Vers 21. Odeg. For the better vnderstanding of these wordes let vs reade the 18 Chaâ— Vers 21. of the Prophet Ieremie from whence th'Apostle hath these words And we shall see through the Grace of GOD that that making of the clay in the Potters hand is not in creation but in vocation the wordes are these O House of Israell cannot I doe with you as this Potter saith the Lord Behold as the clay is in the Potters hand so are you in my hand O house of Israell GOD is this Potter the House of Israell is the Clay And Vers 7. I will speake against a Nation or against a Kingdome to plucke it vp to roote it out and to destroy it That is to make it a vessell of dishonor But Vers 8. If this Nation against whom I haue pronounced turne from their wickednes I will repent of the plague that I thought to bring vpon them Again Vers 9. And I will speake concerning a Kingdome and concerning a Nation to build it and to plant it and so make them vessels of Honor. But Vers 10. If it doe euill in my sight and heare not my voice I will repent of the good that I thought to doe for them Therefore Vers 11. Thus saith the Lord vnto the men of Iudah and Inhabitants of Ierusalem Beholde I prepare a plague for you and purpose a thing against you returne you therefore euery one from his euill way c. This doth th' Ap stle apply to the thing in hand proclayming from this glorious Potter that all that seekes saluation by Faith and obedience to the Gospell as the Gentiles did he will make them vessels of mercy prepared for Glory but those that seeke it by the Flesh or by workes of the Law as the Iewes did he will make them vessels of dishonor prepared for destruction Thus doth God make vâ—seâ—s of Honor and Dishonor and not otherwise for in Creation hee made Man good and in vocation he saith As hee liueth he would haue him good by turning vnto him from his wicked way which if he will not then he maketh him a vessell of dishonor by bâ—inging vpon him as a iust recompence of reward dishonor and confusion and thus the Apostle alludeth to this Scripture in this place for hee wished the saluation of the Isralites whom God had planted a noble vine with the best plantes Esa 5. doing vnto it what he could doe
* 1 Cor. 10.13 Now if the word suffering were vsed in all places in stead of sending they would not thus peruert the Scriptures labouring to make wickednes come frō Gods decree originally for which cause let the holy Euangelists decide the controuersie Mathew saith Math. 8.31.32 And the Deuils besought IESVS saying If thou cast vs out suffer vs to goe into the heard of Swine And Iesus said goe so they went c. Marke saith Mark 5.12.13 the Deuils said Send vs into the heard of Swine c. and Iesus gaue them leaue Luke saith Luk. 8.32 the Deuils besought him that he would suffer them so he suffered them All which proues plainely that the Deuill can doe nothing without Gods suffering as also that God or Christs sending is nothing but suffering in this case And so this sending of Ashur is suffering Now for that of Iosephs brethren wee dispute not about Gods decreeing hee should goe into Aegypt for the preseruation of their liues c. but whether God decreed that their action in selling a mans Childe from him against the Lawe yea their enuy also in selling him * Act. 7.9 for I say Ioseph might haue come into Egipt by good meanes aswell as his Brethren did afterward they thought euill and did euil yet God turned it to good * Gen. 50.20 their thoughts Gods thoughts were contrary their thoughts were euill Iames saith no man is tempted of God Iam. 1. but to moue with euill thoughts is to tempt If all that come from the Father of Lights be good and this to moue by decreeing vnauoidably to these euill thoughts came from God then was it good and not euill but if their whole action was euill as it was then was it not of the Father but of this world 1 Ioh. 2.16 though God brought out of it goodnes who can bring good out of euill Lastly for that of our Sauiours death I acknowledge that God apointed him and gaue him to the Death for our sinnes * Rom. 5.25 8.32 and deliuered him or suffered to bee deliuered into the hands of the wicked by his determinate coūsell and fore-knowledge * Act. 2.23 with Chap. 4.27.28 but I deny that God determined appointed or decreed that the wicked should betray or murther him otherwise then by suffering them hee knew what they would doe to him and foretolde it long afore in the Scriptures and decreed to suffer them who if hee had pleased hee might haue consumed before they did it but he decreed not that they should so doe it for in doing thereof they were of their Father the Deuill who was the author of Murther from the beginning Iohn 8.44 and not Gods decree For might not God haue appointed some to sacrifice his Sonne CHRIST as he did Abraham to sacrifice his sonne Isaac and Israell their sacrifices which were types of him which might haue beene done without wickednes But hee could not appoint Iudas to betray him nor the Scribes and Pharises to murther him this was wickednes which God cannot appoint he cannot lye * Heb. 6.18 hee cannot destroy the righteous with the wicked * Gē 18.25 he cannot condemne the heyres of Promise * Heb. 6.17 and so cannot appoint Iudas and the rest to commit such horrible wickednes as they did euill cannot come from God euery good giuing cōmeth from him hee suffereth wicked men to doe those thinges which hee cannot doe himselfe for which cause men think God to be like themselues * Psa 50 2◠Thus you may see that although God determined certainly that his Sonne should be slaine yet he might haue beene slaine without sinne and therefore the betraying and murthering was not from God Wee acknowledge that God is omnipotent but wee say his omnipotencie is guided by his Iustice Omnipotency he can doe onely the things that pleaseth him which is Iustice and Equitie It is no part of Gods Omnipotencie to lye to destroy the righteous with the wicked to appoint and by an vnauoydable decree force men to betray and Murther c. these are not any part of Gods Omnipotencie but rather attributing that to the most holy and iust God which is proper to the Deuill Gods holy will is the rule of his Power and not his power the rule of his will he will not lye therefore I say he cannot lye Thus haue I shewed how God is said to doe a thing when he onely suffereth it wherein a principall Caluin agreeth with me vpon the Petition Lead vs not into Temptation Vrsinus pag. 1041. that the wicked execute the Iustice of God by sinning that commeth not to passe by any fault of God himselfe but through the proper corruption of the wicked and such as themselues haue purchased God neither willing nor allowing nor working nor furthering their sinne but in his most iust iudgement onely permitting it c. and Pag. 1042. The difference of the works of God and the Deuill c. is euidently confirmed by the Story of Iob cap. 1. 2. where God purposeth to try Iob but the Deuill to destroy him The same is likewise confirmed by the Story of Ahab 1. King 22. and by that Prophecie of the Apostle concerning Antichrist 2. Thes 2. where the Deuill seduceth men to destroy them and God will haue them to be seduced thereby to punish them and suffereth the Deuill c. And againe Lead vs not into temptation that is suffer vs not to be tempted aboue our power these are his wordes Ereu. Well let vs now proceed what answer you to the place of Amos 3.6 or shall there be euill in the Citty and the Lord hath not done it Odeg. I answer First I demand what they meane by euill if euill of punishment for sin as is apparant by the place and others * Deut. 29.21 then wee agree but if they vnderstand euill of sinne else why bring they this Scripture then I abhorre their horrible blasphemie If God doe euill of sinne then it first dwelleth with him and it cōmeth from him as it doth with all that doe it And herein they speake no parable but plainely that God doth all euill of sinne in a Citty oh the the patience of God to suffer such monstrous blasphemers who should attribute righteousnes to their Maker * Iob. 36.3 in stead of which they doe without all feare or shame make God the Author and doer of sinne in a Citty contrary to so many plaine Scriptures Iob 34.10.12 Psal 92.15 Psal 5.4 Iam. 1.13 Ereu. What say you to the place of Iohn 12.39 c. Therefore could they not beleeue because that Isayas saith he hath blinded their eyes and hardened their hearts that they should not see with their eyes nor vnderstand with their hearts and should bee conuerted that I should heale them Odeg. I say this these wordes being collected from Esa 6.9 and repeated in many places * Math.
darke but cleare and euident that all haue euer had or might haue had if they had would Christ aswell as the Law giuen vnto them Ereu. Now indeed these thinges seeme to be very true but I must intreat you to make plaine vnto me that which Paul hath writteÌ„ to the Romans concerning Election that there remain no scruple nor doubt in my minde that disputation of Paul troubleth many by reason it is handled so darkly surely I am of opinion that that place is one of those whereof Peter wrote that there were certaine darke thinges in Pauls Epistles â— Pet. 3. which the vnlearned weake doe wrest to their owne destruction as they doe also other places of Scriptures Odeg. Surely you haue good reason so to thinke now therefore let th'Apostle Peter shewe who those are that wrest the Scriptures of them or vs We say with Peter that the long suffring of God is saluation in that God would haue no man perish but would haue all come to repentance and this is that saith Peter vers 15. c. which our beloued brother Paul in all his Epistles speaketh of among the which some thinges are hard to be vnderstood which some peruert to their destruction They say God hath reprobated some and the greatest number and that before they were borne had done euill for whome there was neuer meanes of saluation because God would haue them perish for yâ— was his good pleasure Now these wordes of Peter as they iudge our aduersaries to be peruerters of the Scriptures so may they satisfie euery Godly minded man that Pauls meaning was not contrary to Peters they writing both by one Spirit nay then Pauls owne meaning was else where in the same Epistle * R that the long suffering of God was saluation euen to those that hardened their own hearts and heaped vp wrath against the day of wrath This therefore may be an entrance but let vs come to the words of Paul Rom. 9. In this 9th Chapter and so in most of this Epistle the maine subiect that the Apostle Paul handleth is That not the Law A short exposâ—on RoÌ„ â— but the Gospell is the Power of GOD to saluation not to him that is a Iew outward or that hath Circumcision of the Flesh or is an obseruer of the Law which was all the Iewes had to boast of and which they did boast of * Ioh. 8.33.39 9.28.29 Cap. 4.1.2 Cap. 2.28 c. Cap. 4.12.13.14.16 for Abraham himselfe found nothing concerning the Flesh neither was he iustified by workes but saluation appertaineth to him that is a Iew within that hath Circumcision of the heart that is of the Faith of Abraham whether he be Iew or Gentile in the Flesh this I say is the whole drift of the Apostle as in the whole so in this 9. Chap. In the 1.2.3.4.5 Vers th'Apostle sheweth his vpright vnfained desire of the saluation of the Isralites according to the flesh who were his fleshly brethreÌ„ who had all those Oracles of GOD coÌ„mitted to them of whom were the Fathers and of whom concerning the Flesh CHRIST came GOD ouer all blessed for euer Amen Yet notwithstanding his desire and all these their priuiledges Vers 6.7 the worde of God cannot be made voyde which saith All are not Israell that are of Israell neither are they all Children because they are the seede of Abraham but in Isaac shall thy seede be called which Paul expoundeth Vers 8. That is they which are the children of the Flesh are not the children of GOD or not those that shall be saued but the Children of the promise are counted for the seed So that thus farre there is no difficulty but that the Apostle plainely meaneth in all these Verses Iohn 8.33.39 Ioh. 9.28.29 that not all the children of Abrahams flesh who so much boasted of their being Abrahams seed and of being Moses Disciples in the obseruation of the Law were therefore in the estate of saluation and this he desireth to acquaint the Iewes with that they might cast off their reioycing in their Fleshly discent and seeke true reioycing in another way Th' Apostle hauing propounded this as an infallible truth hee goeth about to proue it by the Scriptures First alledging the promise made that Sara shall haue a Sonne * Gen. 18.10 which Abraham belieued not considering his own and Sara's body which were dead neither did he doubt of the promise of God through vnbeliefe but was strengthned in the Faith * RoÌ„ 4.18 c. and it was imputed to him for righteousnes so that this promised Sonne of Sara was borne not after Flesh but after the Faith which is most largely declared in Gal. 4.22 where is declared that Abraham had two Sonnes one by the seruant Hagar namely Ishmaell who was borne after the Flesh one by the free-woman Sara namely Isaac who was borne by Promise and so by Faith by the which saith th'Apostle another thing is meant these two Mothers are the two Testaments in type the two Children are the types of the children of the two Testaments the Childe of the Flesh Ishmaell sonne of Hagar typed out the fleshly Isralites which were in bondage vnder the rudiments of the Law the Childe of the Promise Isaac sonne of Sara typed out the Children of the Faith of Abraham and as the childe of the Flesh persecuted the childe of the Faith by his mockings for which cause he must be put out and must not be heyre with Isaac so saith th'Apostle do all that seeke acceptance with God through the Flesh persecute them that seeke it by the Promise through Faith and therefore all the children of the Flesh of Abraham that haue no other priuiledge to iustification must be put out and shall not be heyre with the children of the Promise This is so plaine in Gal. 4. that he that readeth the Scripture with an indifferent heart voyde of malice cannot be able to contradict being also confirmed in the 3. Cap. vers 16. where the Apostle treating of the promise of Saluation saith Now to Abraham and his seede were the Promises made hee saith not and to the seeds as speaking of many but and to thy seed as of one which is CHRIST which being well obserued that Abraham had two Sonnes or seeds by two Women as before Gal. 4. and that the Promise of saluation is made but vnto the one seed * Gal. 3.16 Vers 29. Vers â— 9 euen they that are CHRISTS that are of the Faith of Abraham and so after the manner of Isaac * Gal. 4.28 the sonne of Sara and that this Promise is not made vnto both the seeds namely vnto the Children after the Flesh of Abraham for they are not the children of God Rom. 9.8 but they must be put out and must not be heyre with th' other * Gal. 4.30 This is this sure word of Promise Sara shall haue a Son thus applyed by the Apostle
drawing of God and yet God standeth threatning Hell to all those that will not ascend vp Which opinion is so vaine that a man would not threaten a horse fallen into a ditch to rowse himselfe vnlesse he intended that the horse moued with the imagination of terror should helpe himselfe and concurre with his maister to get forth for if the owner would wholly hoyse him out by maine strength he would neuer threaten him 4 Those that be endued with libertie to chuse or refuse wee perswade and exhort to that part we desire they should follow because perswasions bend the will of man and induceth him to change opinion and leaue his former determinations hence it is that Christian Preachers vse no lesse diligence to finde out such reasons as may remoue men from vice and incline them to Vertue The like perswasions God vseth in the Scriptures to incline our wils to obserue his Law Come vnto me all that labour and are heauy loaden and I will refresh you * Math. 11.28 Conuert to me and I will turne vnto you * Zach. 1.3 Returne vnto me and I will not lâ—t my wrath fall vpon you * Ier. 3.12 To what other end tend these inducements but to bend our wils to the one side 5 When men possesse libertie wee blame them for their offences or wee relate vnto them their misdemeanors because they haue done euill and might haue done well as if an vnthrift spend his mony riotously and after be cast into Prison or fall into some incurable disease by his euill carriage we may iustly say surely hee deserued it who might haue carryed himselfe better and would not The same course wee finde in the Scriptures vsed by God concerning men after their sinnes Ierusalem Ierusalem which killest the Prophets c. how often would I haue gathered thy Children as a Henne gathereth her Chickins vnder her wings and thou would'st not * Math. 23.37 Ezek. 18. 33. Chap. Psal 81.13 â—5 And why will yee dye in your sinnes Oh that my people had hearkened vnto me and Israell had walked in my wayes The haters of the Lord should haue beene subiect to him and their time should haue endured for euer What should I haue done to my vineyard that I haue not done I expected sweet Grapes and it yeelded sower the Caâ—uinists answer is you should haue giuen sâ— Grace vnto them that your vineyard that is the Iewes could not but bring forth sweet grapes for they holde without it they could bring forth no other then they did And thus they condemne you in their iudgement not to haue performed all thinges necessary to cause your vineyard to bring forth fruit according to your expectation Againe they accuse you most blasphemously of dissembling in saying you expect sweet grapes of that Vine when you had decreed â—hat it should bring foorth such sower grapes as it did and that by compulsion of your Predestination Our Sauiour cryeth * Math. 11. Luk. 10. Woe be to thee Corazâ—n woe be to thee Bethsaida for if the works that hath bene done in thee had bent done in Tyrus and Sydon they had repented long agone in sackcloth ashes CHRIST lamenteth that the inhabitants of these Cities were not conuerted to shew that the fault was their owne obstinacie not the defect of his Grace he affirmeth that with the helpes they had others would haue conuerted 6 Another inuinsible argument that there is yet in men Free choyse may be collected from this that somtimes those good workes wrought in vs by God are also attributed to vs in such manner that the same clensing of our soules the selfe same new heart the same iustification the same preparation whereof in one place holy writ acknowledgeth GOD the author in another place it confesseth that Man worketh them What better reconcilement can be hereof made then that of Paul 1 Cor. 15.10 Not I but the Grace of God with me God knocketh and wee let him in * Reuel 3.20 God inuiteth vs to the Mariage and we come and bring our wedding garments * Math. 22. God teacheth and we accept his Doctrine God illuminateth and wee open the windowe of our hearts God soweth his seede and wee receiue it and bring foorth fruit * Math. 13. 1 What is more proper to God then to wash our soules and therefore Dauid saith Thou shalt wash mee and â— shall be whiter then snowe Psal 50. yet this same God coÌ„mands the Children of Israell to doe O Ierusalem wash malice from thy heart that thou mayst be saued 2 What wonder worketh God aboue vs more admirable then in changing our hearts in giuing vs hearts of Flesh plyable to be wrought vpon and in taking away hearts of flint not able to be pearced and so by creating in vs a new heart * Ezek. 11.19 this same is ascribed to man * Ezek. 18.31 Make you a new heart and a new Spirit why will yee dye oh house of Israell the meaning is in that man doth not hinder nor resist God in his new making it as God saith To day if you will heare his voyce harden not your hearts * Heb. 4.7 Dauid saith incline my heart to thy CoÌ„mandements and not to couetousnes * Psal 119.36 yet the same saith I haue inclined my heart to obserue thy Command-ments alwayes Vers 112. 3 In one place a sinner cryes to God Conuert vs O God our Sauiour In another place God cryes to them Conuert vnto me and I will conuert vnto you 4 God iustifies a sinner and as a proper tytle he taketh it to himselfe yet Dauid saith If the wicked prosper and the iust be afflicted to what end haue I iustified my heart Againe God saith Psal 73.12.13 I will cause you to keepe my Commandements Yet saith CHRIST If thou wilt enter into life keepe the Commandements 5 Wee may gather from holy Scriptures that men are said to prepare their hearts to God and are reprehended for not doing the same The wiseman saith * Pro. 16.1 The preparations of the heart are in man but the answer of the tongue is of the Lord that is Although man through Gods Grace prepare his soule yet hee needeth particuler succour to vtter his conceits Samuell willed the Isralites if they had determined to abolish all prophane Gods that they should prepare their hearts to God Prepare your hearts to God and serue him alone 1 Kin. 7. 2. Chro. 12. Rehoboam is reprehended because he did not prepare his hart to serue the Lord. And all the Euangelists except Iohn alledge the wordes of Esa as from Iohn Baptist Prepare yee the way of the Lord make his paths straight These preparations affected by man ascribed to man and man reprehended for not making them doe sufficiently proue the concourse of mans Free choyse with Gods Grace for otherwise God should be said to doe all and man nothing 6 Holy men
it be obserued what Baptisme is I say a washing away the filth of the Flesh is not Baptisme that is the least part of Baptisme where the greater is and where the greater is wanting it is no part of Baptisme at all the which not onely the Scriptures teach but our aduersaries confesse as shal be shewed First the Scriptures teach that the Baptisme that saueth vs is not the putting away the filth of the Flesh but in that a good Conscience maketh request vnto God * 1. Pet. 3.21 c. It is the Baptisme of repentance for remission of sinnes * Mark 1.4 The Sprinkling of the heart from an euill conscience and washing the body with pure water is that whereby wee come to God * Heb. 10.22 It is the washing of the new birth and renuing of the holy Ghost * Tit. 3.5 For we must be borne of the Spirit or we cannot enter into the Kingdome of God * Ioh. 3.5 for nothing auayleth in CHRIST but a new creature * 2. Cor. 5. Gal. 6. 2. The Cathechisme set forth by authority saith That a Sacrament as Baptisme c. hath two partes the outward visible signe and the inward Spirituall Grace the outward visible signe is Water c. the inward Spirituall Grace is a death vnto sinne a new birth vnto righteousnes The English Primmer for being by Nature borne in sinne and the children of wrath we are hereby made the children of Grace And further they confesse that Repentance and Faith is required of euery person to bee Baptised Repentance whereby they forsake sinne and Faith whereby they stedfastly beleeue the Promise of God made to them in that Sacrament And Vrsinus saith thus * Cathechism pag. 723. Hee that shall beleeue c. In these wordes is noted briefly the right vse of Baptisme in which right vse the Sacraments are ratefied but in whatsoeuer corrupt and vnlawfull vse and administration the Sacraments are no Sacraments but are Sacraments to them onely who receiue them with a true Faith c. All which being considered If they cannot proue and that by the Scriptures that Infants haue their hearts Sprinkled from an euill conscience and so haue a good Conscience that they haue Repentance that they haue the washing of the new birth which is to be born againe euen of the Spirit and that they haue Faith I say all these or any one of them let them proue by Scripture Infants haue or else their consequence vanisheth and it is no Sacrament by their owne confession The blasphemous inuention of Pope Iginius will nothing auayle them which is that they haue or doe performe them by their Godfathers and Godmothers for the which there is not the least shew in all the Scriptures of God For the iust shall liue by his owne Faith * Heb. 2.4 Rom. 1.17 Gal. 3.11 Heb. 10.38 the righteousnes of the righteous shall * Ezek. 18. 14. be vpon himselfe Iust Iob Noah and Daniell shall deliuer neither Sonne nor Daughter but onely themselues by their righteousnes * Ezek. 14. Chap. They affirme indeed that Infants be regenerate but let vs agree what Regeneration is so Repentance Faith by Gods Scriptures then it will appeare plainly Infants haue them not Regeneration is a turning from sinne to God * Rom. 6.11 1 Thes 1.9 Tit. 3.5 Repentance is a sight and knowing of sinne by the Law a confessing of sinne a sorrowing for sinne and a promise and endeauour to forsake sinne as before Heb. 11.1 Faith is the ground or assurance of thinges hoped for the euidence of things not seene and it is accompanied with obedience Iam. 2.17.26 For Faith without works is dead Our aduersaries say Repentance is a forsaking of sinne and Faith is a stedfast beleeuing of the Promises of God made to them that are Baptised Let them either now proue that Infants are turned from sinne to God in righteousnes that they see know sinne by the Law that they confesse sinne sorrow for it and promise and endeauour to forsake it that they haue stedfast beliefe of the promises of God Let them proue these or they say nothing and wee may truely conclude they are neither Regenerate neither haue they Repentance nor Faith and so may by no consequence be Baptised Ereu. They alledge Act. 2. as a place much making for them Amend your liues and bee Baptised euery one of you in the Name of the Lord Iesus Christ for the Promise is made to you and to your Children and to all that are a farre off euen as many as the Lord our God shall call Odeg. The place truely considered maketh against themselues for these to whom the Apostle speaketh being pricked in their hearts by the call of God in Peters Preaching and crying out men brethren what shall we do Peter answeres them Amend your liues and be Baptised euery one not onely be Baptised but also amend your liues and such as gladly receiued his word were Baptised So that Fathers of the Iewes and their Children and Fathers of the Gentiles and their Children must all amend their liues and be Baptised gladly receiue the word or else this Promise here made appertaineth not to them for the Promise is to all that the Lord our God shall call Fathers and Children Children must amend their liues and gladly receiue the word or else their sinnes cannot bee put away neither can their Fathers repentance saue them from damnation Againe let it be well obserued that this Couenant or Promise * Act. 1. is the couenant of saluation by Christ made vnto the Children of Abraham vpon the same Condition that it is made to Abraham himselfe namely vpon repentance and Faith in Christ as is most plaine in these wordes * Act. 13.31 c. And wee declare vnto you that touching the Promise made vnto the Fathers God hath fulfilled it vnto vs their Children in that hee raised vp IESVS from the dead Verse 38. c. And bee it knowne vnto you therefore men and brethren that through this man is Preached vnto you remission of sinnes and from all things from the which yee could not be iustified by the Law of Moses by him euery one that beleeueth is iustified In these wordes we see the Promise made vnto the Fathers is thus fulfilled to their Children that Christ is raised from the dead that through him they might haue remission of sinnes euen euery one that beleeueth might bee iustified Fathers and Children And whereas many stumble at the worde Children conceiuing that it is meant of Infants it is heere and elsewhere vsed often in the Scriptures for men of vnderstanding * Act. 3.25 Gal. 4.19 1 Cor. 14.20 Heb. 2.10.14 1 Ioh. 12 28. â— 21 3.18 Ereu. They obiect 1. Cor. 7.14 the Children of beleeuing Parents are holy and being holy they may be Baptised say they Odeg. This place
nor performe the same For although God required of all Abra seed to Circumcise their males which was the performance of their part of the Couenant Gen. 17. Yet hee required no more of the male of 8. dayes old neither could it promise nor performe any more then the Female And God was asmuch the God of the female Infants of Abra concerning whome nothing was required as hee was the God of the male Infants of whom nothing was required onely their Parents required to Circumcise them in obedience to God and to teach them the circumcision of the heart which by that type they were to learne and that the word Seede or Children is not meant Infants but men of vnderstanding I haue shewed formerly in Pag. 136. Further this Couenant Gen. 17. is made with Abraham and his seed not with euery faithfull man and his seed is euery faithfull man AbrahaÌ„ what proofe for that It is well if we bee Abrahams seed let vs be content to haue Abra for our Father whose Children if these men were they would teach their children to seeke saluation and all their priuiledges Spirituall with God by Faith only and not by their Fleshly discent as they doe Thus all may see all these their deuices are as the Potters clay their dawbing will not holde their wall and they shall bee destroyed together if they repent not Ereu. It is obiected that circumcision was a seale of Faith to Abraham * Rom. 4. Odeg. It is said Abraham receiued the signe of circumcisioÌ„ the seale of the righteousnes of the faith which he had when he was vncircumcised that he should be the Father of the faithfull whether circumcised or vncircumcised This place proueth Vers 11. that Abraham receiued circumcision to seale vp his Fatherhood of the faithfull not that he receiued it to seale vp his Faith in the Messiah which he had * Gen. 12 with 17. 24. yeares before he was circumcised but that it was a seale of his Faith in beleeuing God that hee should be the Father of many Nations * Gen. 12 Rom. 4. â— this was imputed to him for righteousnesse * Vers 2â— The intendment of the Apostle in this place being to proue that whereas the Iewes sought righteousnes by beiag Abrahams fleshly childreÌ„ * Ioh. 8.39.53 as these obiecters doe by supposing they are the children of the faithfull successiuely through by the flesh or by workes for hee found nothing thereby * Rom. 4.1 but his iustification was by Faith long before he was circumcised God finding him so faithfull continually would make him the Father of all the faithfull and so he receiued circumcision a seale of his Faith that he should be the Father of the faithfull and therefore taught that all that will be Abrahams Children indeed must not regard to be the Children of the Law or flesh but of his Faith for if Abraham himselfe found nothing by the flesh for iustification what can any fleshly Children finde by the same And besides it is a very farre set thing to say AbrahaÌ„ receiued circumcision a seale of the Faith which he had before therefore all that receiued circumcision it was vnto them a seale of faith consequently Infants may be baptised I haue shewed AbrahaÌ„ receiued circumcision as none receiued it also that faith was required of none to circumcision but Faith is required to baptisme and therfore these be but mens dreames chaffe in stead of wheat All may see they haue nothing to say for Infants baptisme Christs perfect Testament affoording them no tittle of proofe only they goe about to establish the Couenant of the Gospel which is saluation by Christ to euery sinner through Faith vnto the Children of the Law or flesh contrary to the expresse wordes of the holy Ghost For if they that are of the Lawe be heyres Faith is made voide and the promise is made of none effect but it is by Faith that it might come by Grace vnto all the seed of the faith of Abraham * In Rom. â— 14.16 As also see Gal. 3.22 Rom. 9.8 〈◊〉 are they compelled to runne to the old Testament though it and not serue them and f oÌ„ thence to fetch the chiefe corner Stone of their building viz. from circumcision and wholy forsake the newe Testament practise of the Apostles 〈…〉 Moses disciples as if Christ were not 〈…〉 teach them his new Testament but 〈…〉 the new of the olde 〈…〉 of the Law th' 〈…〉 th◠〈◊〉 beheld 〈…〉 and what is the issue of all this truth and experience teacheth a accessiâ—â— of maintayning that harlot and strumpet Rome to be Gods Church and people as that apostate Franâ—◠〈◊〉 and others haue done as indeed it cannot be auoyded for if Infants be to be baptised by the rule of circumcision according to their owne ground their estate is such If they deny Romes estate to be such in their outward standing they baptising Infants from generation to generation as they haue done let them shew when and how they became no people of God nor is Church Ereu. It is sufficient that you haue cleared all obiections proued that the baptising of Infants is not warranted by Gods worde besides all which I haue not long since seene a Booke translated out of Duch and Printed in English proouing that this inuention of Infants baptisme was brought in and Decreed by diuers Emperors Popes and Counsels so that I am euery way satisfied in this onely Iohn Robinson Preacher to the English at Leyden hath Printed halfe a sheet of paper who laboureth to proue that none may baptise but Pastors or Elders of a Church for other Officers to baptise I conceiue not that he meaneth and consequently that you and all your companies in England wanting Pastors are vnbaptised To Iohn Robinson Odeg. In this thing we are iustly called vpon and therefore I shall manifest that any Disciple of CHRIST that hath receiued power and commaundment from God to Preach and conuert though no Pastor may also by the same power commaundment baptise which I will first proue by the Scriptures and then answer this obiections perticularly But first I will lay down a maine foundatioÌ„ which being sufficiently proued the euident truth shall plainly appear and this it is That the members and Churches of Christ are so made both by Faith and Baptisme and not by the one only which being true it will follow that neither the Church members of Rome are members and Church of Christ because Faith is neither required nor performed thereto nor yet any profession of people that seperate from Rome as from no Church of Christ retayning Romes Baptisme and building new Churches without Baptisme That the members and Churches of Christ are so made by Faith and Baptisme euen by both it is proued in Rom. 11.20 c. where th'Apostle sheweth That the Church at Rome the Gentiles were grafted into Christ the head of the body
Pitcher attribute this to God that in word he forbiddeth Adam and all men to sinne and in very deed willeth sinne hath so decreed it that it cannot be auoyded Is not this high blasphemie to make God an hypocrite who so hateth hypocrites Now to proue that God decreed not nor laid an necessity that Adam should fall consider God did not leaue him vnfurnished with any thing that might support him in that estate in which hee created him as first that God prouided him a most delectable place Paradice secondly that hee prouided all manner food sufficient for his conseruation besides the tree of knowledge so that he was no way forced to eate of that tree thirdly he had a most fit helpe and comfort for him his wife Heuah fourthly he had domination ouer the creatures fiftly God left him not idle but appointed him worke least Satan should thereby fill him with inuentions for want of imployment * Math. 13.24 as he doth at such times sixtly he gaue him a holy Lawe the penaltie for the breach whereof was death seauenthly and lastly he gaue him will power not to haue eaten as the contrary minded confesse all which manifestly proueth against all gainesayers that God did neither decree or laid any necessitie vpon Adam to transgresse and so fall from that estate If any obiect that if God would not that Adam should fall he would not haue giuen him a Lawe to ensnare him I answer that the giuing of the Lawe was that God might retaine his Soueraigntie ouer man and that man might testifie his dutifull subiection to his Lord and Creator and also that God might be iust in punishing transgression and mercifull in forgiuing through repentance and faith in Christ and therefore I conclude with th'Apostle Rom. 7.12 wherfore euery Law of God is holy and the Commandement holy and iust good and God doth no more intend to ensnare any man by any of his righteous Lawes then a iust King doth intend to ensnare any by making iust Lawes against malefactors Further I demaund if Adam was not created the Sonne of God Ereu. Yea for Luke saith it plainely in reckoning the Genealogie of Iesus Christ Luke 3. Odeg. Christ argueth thus * Mat. 7.11 If you which are euill doe good vnto your Children how much more shall your heauenly Father From whence I reason If euill men haue so much goodnes that they would not beget Children to misery what impietie is it to thinke such a thing of God as that hee created Adam his owne sonne to sinne and so to misery and that of necessitie And besides Nature teacheth in all the workes of God that there is naturally in euery creature Loue towards those that are begotten by them which proceedeth from their Creator and therefore it must needes follow that God is endued with the same good if out of the fountaine of his owne Loue hee impart that qualitie vnto other thinges Ereu. I thinke that cannot be denyed Odeg But to create Adam vnto misery and wretchednes is no signe of loue but of hatred Moses writeth thus Let vs make Man in our owne Image like vnto vs who may gouerne c. Tell me nowe is sinne the Image of God Ereu. No but the defacing of the Image of God Odeg. Therefore if man were created vnto the Image of God surely he was created vnto righteousnes and not vnto sinne Now concerning the Lordship that God giueth him ouer the Earth and liuing Creatures is that sinne Ereu. No in no case for by sinne not onely this Soueraigne power is abolished but euen the life of Man * Rom. 6.23 for the reward of sinne is death Odeg. You say very right Now that saying Let vs make man in our Image is his Creation and that saying which may rule is his Destination or the thing whereunto in creation he is appointed now if both of them be vnto righteousnes and not vnto sinne surely it followeth that sinne hath his beginning neither from Creation nor Destination Moreouer God himselfe witnessing that all whatsoeuer hee had made was very good doth shew also that man was very good also God placed him in Paradice * 2 Cor. 12 4. Reuel 2.7 a figure of that blessed life Therefore it is manifest Adam was Created placed and destined vnto righteousnes and happines and not to sinne and misery Ereu. How then came he to sinne and misery Odeg. Not by Gods Creation or Destination but by his owne disobedience of the most righteous Law of God Thou shalt not eate c. Ereu. Could not God that made him vnto righteousnes and blessednes haue made him also that he could not bee depriued of that estate For this is it that troubleth all men therefore they conclude that because hee sinned and God hindred him not it was Gods will yea and decree that hee should sinne for nothing can bee done against his will say they Odeg. Two thinges I must heere manifest 1. In what estate God made Adam which I desire may be well obserued 2. That many thinges bee done against the will of God For the first I answer it is an ignorant conceite of theirs for if God had made Adam that he could not but continue righteous he must haue made him God like himselfe vnchangeable or if God had made him that he could not but sinne what was he then but as the Deuils now are vnchangeable But God in making Man made a very good creature yet subiect to change by hauing his will brought to submit vnto euill through the Deuils temptations so that I may conclude that God could not make Man otherwise then he made him a reasonable creature yet mutable able to obey his righteous precepts which if he did hee would continue him in that blessed estate bee created him in if not he would bring vpon him his iudgements God not forcing him either way Further if God had made Adam vnchangeably good that he could not breake his righteous Law then it had bene to no purpose to set a penaltie to that law which could not bee transgressed And then had those most holy attributes of God his Iustice to punish sinne and his Mercy to pardon vpon repentance beene vtterly without vse towards man but if any obiect God making man changeable it proueth that God decreed he should fall that he might make way for these his attributes I answer it is a false conclusion for although God did know Adam would sinne and prouided meanes of mercy for his sinne yet hee did not decree and force him to sinne for the cause aforesaide as also himselfe testifieth As he liueth hee would haue no man transgresse and so come vnder the execution of his Iustice * Ezek. 18. 33. Secondly Adam against the will of God eate of the Tree of knowledge Pharaoh against the will of God would not let the people goe The Isralites often and many times rebelled against Gods will yea they did thinges