other That sin is no substantiall thing is plaine seeing all things were made by God Ioh. 1 2 but sinne he never made it is a vicious quality infecting the good things which God made and corrupting their actions And thus though sin be not simply nothing yet it is no substantial thing Their definition of sin that it is a thought word or deed contrary to the will of God is no perfect definition for there is an hereditary sin from Adam which all haue before they can either doe or speak or think of which point we are to treat anon Their inference that they which hold God to be the author of the deed which is sinne hold him to be the author of sinne is denyed and before disproved We know God was author of the deed of sending Ioseph into Aegypt for he sent him â—hither partly to try and humble Ioseph partly to provide for Iakobs family Psal. 10â— 17 19 Gen. 45 7 8 yet was â—e not author of the sin committed in sending him that was of the Patriarchs moved with envy Act. 7 9. They charge M. Knox with wide wandring and large blâ—sphemy for ascribing to the providence of God whâ—tsoever the Ethnickes attributed to fortune Their reason is this who knoweth not that unto fortune the Ethnicks ascribe all perverse and pestilent wickednesse Answ. Herein they wander from the truth and blaspheme it Gods providence extendeth further then to such things as he himselfe is author and doer of it extendeth to all the most horrible sinnes in the world which he willingly suffereth to be done and provideth in vvhat manner and measure he vvill suffer them to be done and by his vvisedome knoweth to bring good out of the vvorst and most sinfull deed Could Adam haue been tempted to sin if God had not given Satan leaue to tempt Could he haue fallen if God had not left him to himselfe Was not Gods providence in Absaloms horrible sinne vvhen he defiled his fathers vviues seeing God foretold it and the manner of it before all Israel and before the Sun 2 Sam. 12 11 12. Gods providence suffâ—red Shimeis sinne vvhen he cursed David his providence kept Abimilech from sinning in defiling Sarah Gen. 20 3 6. To conclude it is neere unto Atheisme Epicurisme to deny Gods providence in any the least thing or action be it good or evill But these men inferre vvorse matter asking whether any thing may be spoken more repugnant to the nature of God or contrary to his word c. then to say that God punisheth man with hell torments for doing those things which he himselfe hath predestinated ordeyned decreed determined appointed willed and compelled him to doe and that whiâ—h a man cannot choose but must needs doe by the force and compulsion of his predestination Ans Bold calumniators vvhich vvoul make the vvorlâ— beleeue vve say such things as vve abhorre to thinke In hovv many books might they haue seene these things denyed and refuted We teach that sinne is suffered of God not done by him nor decreed vvilled commanded much lesse compelled All that sinne vvhether men or divils sin voluntarily of their ovvn vvill for vvhich they might all in justice be damned God tempteth no man to evill much lesse forceth or compelleth any to evill Iam. 1 13. So they ansvver unto and vvoulâ— refute their ovvne fictions They affirme that vve say whatsoever God foreseeth be willeth and it cannot but come to passe vvhereto they ansvver that God foreseeth all things good and evill but he willeth onely good And though hee fore knoweth â—ll things yet all things come not to passeth â—efore of necessitie Answ. They still dally and deceiue by generall and ambiguous termes If they understand by Gods vvill his pâ—rmissiue vvill or vvilling sufferance so vve say all things good or evill coâ—â— to passe by his vvill But if they meane Gods effectiue or approving will so vve hold that he vvilleth nothing but good The second vve teach not that all things therefore come to passe becausâ— God foreknovveth them his foreknovvledge imposeth no necessity on things But vvithall vve teach that vvhatsoever God foreknovveth shall be that must needs be else his knovvledge should not be certaine and infallible but they come to passe by other causes then his bare forâ—knovvledge These distinctions observed their reasons deduced from Scripture are soone taken avvay They plead that God foreseeth the death of â— sinner and the cause therof viz. his wickednesse but willeth it not as Ezech. 18 32 and 33 11. I will not the death of a sinner but that he returne and liue Christ foresaw the destruction of Ierusalem yet he willed it not for he wept c. Mat. 23 37. Answ. They doe not vvell to shuffle togethâ—r Death and vvickednesse the cause of it Wickednesse God vvilleth permissiuely suffring it to be done Death he vvilleth â—ffâ—ctiuely inflâ—ctiâ—g it on obstinate sinners Secondly they erre in dâ—nying absolutely that God vvilleth the death of a sinner else hovv should God judge the vvorld To kill for sin is a vvorke of â—ustice as to pardon sin is a vvork of mercy God vvilleth his ovvne justice and vvork thereof Who but he createth the evill of punishment Esay 45 7 Amos 3 6. Who but he prepareth death and hell for sinners Math. 25 41. And â—id he doe this against his vvil The Scripture in plaine vvords saith of Eliâ—s vvicked sons They hearkened not c. because thâ— Lord would slâ—y â—hem 1 Sam. 2 25. Whereas therefore Ezekiel saith God wâ—â—ld not sinners death it cannot be meant absolutely or in all respâ—ctâ— for then it should contradict the other Scripture but conditionally or comparatiuely if sinners repent he vvilleth not their death or hee vvilleth not their death so much as their repentance But if the vvickâ—d turne not then the Prophet saith God whetteth his sword bendeth his bow and prepareth for him the instruments of death Psal. 7.12 13. So Christ vvould not Ierusalems destruction if they vvould haue come to him but because they vvould not he vvould make it desolate as vvas foretold Dan. 9.26 27. They vvould proue that all things come not passe of necessity therefore to vvit because of Gods foreknovvledge Answ. They labour in vaine to proue that they need not Gods foreknowledge lâ—yeth no necessity that the thing must be done by force or compulsion Yea Gods vvill alvvayes layeth no such necessity seeing he vvilleth some things conditionally vvhich are not effâ—cted unlesse the condition be observed as he vvould a sinners life not death conditionally if he returne to God He vvould the destruction of Niniveh but conditionally except they repented Other things God willeth absolutely and those must needs come to passe for none can resist or hinder his absolute will Esa. 46 10.11 Iob. 23 13 Psâ—l 33.10.11 But forasmuch as God certainly foreknowâ—th all things that shall be whether good or evill in this respâ—ct all things come to passe of necessitie
sinne say they Behold here how they thwart their own grounds They impose a necessitie upon all men which they think are born innocents to sin They cannot but sin they must needs dye and this not through their owne default at all but by Adams If we should thus teach what outcries would they make after us How is it they here forget the scriptures by themselues forealleaged The son shall not beare the iniquitie of the father Ezek. 18.20 Is not this a heavy burden which the sonns beare that their father sinning and they being innocent are so weakned of God that they cannot but sin they cannot but dye Doth God create an innocent man and giue him charge to doe that vvhich is unpossible for the man to doe and threaten death unto him for not doing it We abhorre such doctrine as quite overthrowing Gods justice When he made Adam innocent he gaue him no law but that vvhich was possible easie for him to do and to haue coÌ„tinued in doing it if he had would His justice requireth him to doe the like to all his innocent creatures Wherfore if these men come not to acknowledge with the Apostle and with us originall sinne and death for sin to be in Adams seed that his fall and disobedience was the fall of us all by imputation and by infection as a serpent brings forth but a serpent that so being sinners in him we haue lost our abilitie to do good by Gods just judgment are sold under sinne If they come not I say unto this they will bee open enemies to the iustice of God and make the judge of all the world not to doe equitie 5. Finally vvheras they say that neither this nor any part of Gods word is spoken to or of infants they impudently avouch untruth The Apostle in Rom. 5.14 speaketh of them which sinned after the similitude of Adams transgression and yet death reigned over them also What sin can this be but originall sin vvherin infants are born and for vvhich many infants dye For vvhen they passe from infancie and come to understanstanding they sin actually as Adam did To sin the same sin they cannot for all being shut out of paradice they cannot eat of the forbidden tree though they vvould Neither doth the Apostle speak of that same sin but of sinning after the similitude of Adams transgression so it meaneth actuall sin like Adams Now all sin is either originall or actuall If then death reigneth ouer them which sinne not actually as Adam did it must needs reigne over them which sin originally onely in Adam and these be infants For the Anabaptists grant that when they come to discretion they sinne and cannot but sinne actually And thus their next vvords also are refuted vvhen they say Infants are under no law therefore transgression cannot be imputed unto them Rom. 4.15 The contrary is thus proved Infants haue transgression imputed unto them and death for transgression as the Apostle sheweth in Rom. 5. Therfore they are under some law though not under Moses law vvhich punisheth actuall transgressors yet under Adams law in vvhose loynes they vvere and sinned for vvhich they are punished even vvith death it selfe In their next vvords they condemne themselues and all their vain reasoning confessing that Adam fell from the estate wherein hee was and in him all mankind This is very true and overthroweth their heresie For Adams fall as the Apostle describeth it vvas sin offence transgression disobedience judgement or guiltinesse to death and condemnation Rom. 5.12 19. Now all mankind fell in him as Paul teacheth and these enemies grant therfore all mankind is in sin offence transgression c. unto death and condemnation Of the remedy for the sin of all vvherof they next speake we grant that is both for infants and old sinners by grace in Christ. But these are two severall questions and here we treat of sinne onely and the merit of it Of Gods grace we haue spoken otherwhere They proceed and say that Infants whom Christ so often accounteth innocents Mat. 18.3 4 19.14 are freed from the law and so sin is dead in them but when the commandement comes then they die in sinnes and transgressions c. Rom. 7.8 Eph. 2.1 Answ. Innocents may be so called in sundry respects 1 when in them there is no sin at all thus Adam in his creation vvas innocent 2. When though they be sinners yet they are not guiltie of such sins as men lay to their charge Exod. 23.7 2. Sam. 3.28 Ier. 2.34 3. When they are cleare of actuall sinnes and thus infants may be called innocents Psal. 106 38 That Christ calleth infants innocents in the first sence I deny the scripture also denieth them so to be Iâ—b 15.14 25.4 Ioh. 3.3.6 Eph. 2.3 I find not in the plaâ—es which they quote that Christ called infants innocents how bâ— it somtime he calleth his disciples innocents or guiltlesse Mat 12.7 of whom yet these men I suppose will not say they were without all sinne That infants are freed from the law given to Adam is denied and disproved by Rom. 5. for in Adam they sinned and died That sin is dead in them is also disproved rather they are dead in sinne till they be revived by Christ Eph. 2.1.3 Infants say they haue done neither good nor evil in the flâ—sh therefore Infants shâ—ll not appeare before Christ they shall receiue no juâ—gement 2. Cor. 5.10 Râ—v 20 12.13 Answ. How boldly doe these men abuse the sâ—riptures In 2. Cor. 5.10 Paul sâ—yth We must all appeare before the juâ—gment seat of Christ. Rev. 20.12 it is sayd I saw the dead small great stand before God Nay say these adversaries not infants Their reason because infants haue done neither good nor evill in the flesh is an errour before refuted for though they haue not done good or evill actually as older people yet in the first Adam they haue done evill and in the second Adam Christ they haue done well Against Davids confession of his birth sin in Psal. 51. they thus dispute If David confesse unto God his own sin then he desireth him in mercie to behold whereof he was made as Psalm 103.14 of dust weake flesh unable to resist the Tempter through which weaknesse he was overcome in these sinnes and thus weak flesh is called sinfull flesh in which Christ came Rom. 8.1 Christ is sayd to be made sin 2. Cor. 5.21 not that he was a sinner no more David confessing he was conceived in sinne doth proue that by conception and birth he was a transgressor Answ. They pervert both Davids words and meaning Hee speaketh of sinne and iniquitie they speake of weaknesse onely vvhereby he fell into sinne What scripture can be so plaine that may not be wrested with such wicked glosses Against vveaknesse wee pray for aid and strength to resist evill against sinne wee pray for mercie and forgiuenesse and for this David prayeth in
otherwise God in his forekâ—owledge might be deceived But as necessitie meaneth violâ—nce force compulsion so all things are not of necessitie but many are of the voluntary will of the creature Therefore these adveâ—saries deceiue their reaâ—ers in answering texts of scripture alledged for sometime they faâ—hâ—r untruths on us and with â—ll sâ—metime spread their errors As when they say In these actions namely Shimeis cursing of David and the like there were evils namely curâ—ing â—nâ—y pride deceiâ— now the controversie is say they who was the first cause â—f this cursing â—nvy pride deceit Answ. They would make controversie where none is We beleeve that all sinne is originally from â—he creature none from thâ— creator So when they would concluâ—e from our doctrine that God should be most to be blamed for forcing of necessitie by his decree Satan to tempt and man to consâ—nt and act it they shew themselues to be calumniators we doe not holâ—â—hat ever any creature was is or shall be forced of necessitie by Gods decree to consent unto or to act any sin And here let the prudent reader obserue how thesâ— men themselues can distinguish when they are driven to it for in pag. 24 25. they confesse Gâ—d made them that are now Divels and continueth the life and being of men and Divils also in pag. 26. that these Divils and men the instruments that act wickednesse are good as thâ—y are from God yet the actions thâ—y say of those instruments the sinnes cannot be good from God The first is true that divils and men were Gods good creatures thâ— second that God continueth their life and being is also true but imperfâ—ct they should haue added their moving also for so we are taught that in him we liue and moue and haue our being Act. 17 28. Why said they not that God continueth their moving also Was it because thâ—y saw all our actions are motions and thâ—râ—fore in some respect aâ—â— also of God But this they baulk for advantage to their errours Their third assertion is partly false and partly fraudulent Fraud it is to confound actions and sinnes as if they were all one and admitted no distinction vâ—hich the Aâ—abaâ—tists call a turning device False it is that the actions of thâ—se instrumâ—nts cannot be good from God for vvhatsoâ—ver is from Gâ—d is good all actions as they are meerely naturaâ—l are from Gâ—d in whom wâ— liue and moue Again all actiâ—ns whâ—â—h God eithâ—r fâ—r â—â—yall chastisement or punishment doth by evâ—lâ—â—â—struments they are morally good in respect of God though as they are misdone or sinfully done by divils and men they are morally evill and thus God doth them not but onely suffereth them to bee done amisse Now for Gods sending the Assyrians against Israel Esa. 10 5 6 his sending delusions upon reprobates 2 Thess. 2 11 and the like they say it was not otherwise then by suffering and they would proue it by the divils words to Christ Send us into the swine Mar. 5 12 vvhich another Evangelist setteth down thus Suffer us to goe c. Mat. 8 31. Hereupon they inferre that Gods sending is nothing but suffering in this case Answ. They conclude more then the Scripture teacheth for though such sending be suffering yet it followeth not that such sending is nothing but suffering there is more in it then so For the punishing of Israel by Ashshur Esai 10. was an act of Iustice for their sinns and so is the sending of delusion in 2. Thess. 2. a work of justice therefore a good worke And if God did not doe these things but onely suffered them then the good workes of justice are done by wicked men and divils and the Divils shall be good doers and God a sufferer onely of good to be done The proofe they make shew of from comparing the Evangelists sheweth what strangers they are in the book of God When sundry Prophets or Apostles repeat the same things it is usually with some change and difference of words not that the different words are equivalent one meaning neither more nor lâ—sse then another but of different meaning and larger extent oftentimes to teach further matter That which one Evangelist calleth fasting Mark 2.19 another calleth mourning Math. 9.15 yet are not these two one though often joyned together To drink with the drunken Math. 24.49 is explained To drink and to be drunken Luk. 12.45 which two speeches are not alwayes the same for a man may drink with the drunken and yet not be drunken himselfe In 2. Chron. 5.4 the Levites took up the Ark in 1. King 8.3 it is sayd the Priests took up the Ark this expoundeth the former for though all Priests were Levites yet all Levites were not Priests In 1. Chron. 19.19 the Syrians would not help the Ammonites in 2. Sam. 10.19 it is sayd they feared to help them Yet are not these words of equal force and extent for some may bee unwilling to helpe though they be not afraid The Prophet sayth Rejoyce greatly O daughter of Sion Zach. 9.9 the Apostle alledgeth it Feare not O daughter of Sion Ioh. 12.15 The Prophet sayth the Gentiles shall seeke Esa. 11.10 the Apostle expoundeth it the Gentiles shall trust Rom. 15.12 And many the like where to make one of the words no more in force then the other were to do open violence to the scripture And that all may see that sending is more then suffering the very same historie which they alledge doth convince them for the same Divils at the same time desired Christ that hee would not send them away out of the countrie Mark 5 10. but in Luk. 8.31 it is said they desired that he would not commâ—nd them to goe out into the deep If these mens reason be of weight sending is no more then suffering this reason hath asmuch weight that sending is no lesse thâ—n commanding Now betwixt commanding and suffering themselues I suppose will confesse there is sometime a great difference But why doth the one Evangelist say send us and an other suffer us Not to confound these two as one but to teach us two things 1. that as it was the divils sinfull and malicious desire to hurt the creatures to procure envy against Christ in this respect he suffered them 2. but as it was Christs just punishment on the covetous Gadarens and trial of them whether they loved their swine more then him and his gospel in these respects Christ not onely suffered but sent the divils into the swine and the divils were his servants to doe what he would haue done The like is to be minded for Gods sending the Assyrians and Babylonians with sword to kill and the divils with delusions to deceiue the reprobates and other the like 1 King 22 19 20 22.23 This is further manifested by the example of Christs death touching which whatsoever the Scripture saith these men doe deny that God determined appointed or decreed that the wicked should
betray or murther him otherwise then by suffering them Which if they spake in respect of the sinne onely we would grant but being meant of the actions done it is against the expresse Scriptures which say the Iewes tooke and crucified him being delivered by the determinate counsell and foreknowledge of God Act. 2 23 and that both Gentiles and Israelites were gathered together for to doe whatsoever Gods hand and his counsell predestinated or fore-determined to be done Act. 4 27.28 Now Gods Counsell and Predestination that a thing should be done is more then bare permission and his hand being in it sheweth him to be an agent in this work God out of his loue sent and gaue his Sonne for us Ioh. 3.16.17 it pleased the Lord to bruise him and put him to griefe Esay 53.10 and Christ laid down his life of himselfe no man took it from him Ioh. 10.18 he powred out his soule unto death Esa. 53.12 he offered up himselfe a sacrifice for our sinnes through the externall Spirit Heb. 7.27 9 14. These and the like sayings in Scripture teach us more of God in Christs death then a bare suffering Gods good hand was in it for our redemption and not onely the wicked hands of them that sinfully crucified him Whereas they tell us Christ might haue beene slaine without sin for God might haue appointed some to sacrifice Christ as he did Abraham to sacrifice Isaak c. They speake too presumptuously in Gods matters Will they teach him an other or a better way to effect his owne purposes then himselfe hath chosen But what would they infer upon it If God had decreed that Christ should haue beene slaine by holy Angels they would not then deny I suppose but God should be an agent in his Sons death Now that God decreed he should be slaine by evill Angels and hands of wicked men and his Decrees and Counsels must stand Psal. 33.11 his predictions must needs be fulfilled Act. 1.16 is he not therfore an agent in Christs death Shall he be restrained from using any of his creatures to doe his good work because they through their owne corruption and malice doe it and cannot but doe it amisse Or shall their mis doing which is in them voluntarie and not caused of God be imputed to him Let men speake and think of God with more sobriety and though our dulnesse cannot comprehend how Gods good hand can be in the evill actions of wicked men he not partaker of their sin yet let us not deny that which God plainly teacheth but rather lay our hand on our mouth and confesse we haue uttered that we understood not things too wonderfull for us which we knew not Iob. 40.4 42 3. The last reason which they pretend to answer is such as dazelleth the adversaries eyes The Scripture saith the Iewes could not beleeue because the Lord he blinded their eyes and hardned their heart that they should not see nor understand and be converted and healed Ioh. 12.39.40 Also the Lord saith I will harden Pharoahs hart and be shall not bearken unto you that I may lay my hand upon Egypt c. Exod. 7.3.4 They answer to the first that by comparing Esa. 6.9 Mat. 13.14 c. Act. 28.26 c. it is manifest that they winked with their eyes lest they should see for which cause God gaue them up to that reprobate sense To the latter they answer that Pharaoh hardened his owne heart Exod. 9.34 and God hardened his heart and so the hearts of the wicked by giving them up to Satan who worketh hardnes of heart against God and to their owne hearts hardnes and lusts to vile affections and to reprobate mindes Psal. 81.11.12 Rom. 1.24.26.28 Aâ—sw That the Iewes winked and would not see that Pharoah hardned his own heart and would not let Israel goe is true That for these causes God gaue them up to their owne lusts c. and to Satan is also true Thus farre we agree but to the force of our reason they answer nothing at all For in these works of blinding and hardening there is more then Gods bare permission they did it and God it they sinfully but God righteously justly rewarding their sinne And thus the enemy condemneth himselfe For he that for sin inflicteth punishment doth a good work of justice and suffreth it not onely to be done but God for sin blinded the eyes and hardned the hearts of the Iewes and Aegyptians therefore in blindning and hardening God was a doer as a just Iudge and not a sufferer onely as while ere they pleaded Between these two there is great difference The Greekes tooke Softhâ—nes and beat him before Gallioes judgement seat here Gallio suffered them onely caring for none of those things Act. 18.15.16.17 Paul and Silas were beaten and imprisoned by the Magistrates commandement Act. 16.22.23 here the Magistrates not onely suffered but were agents also in their beating and imprisoning though they did it by other wicked mâ—ns hands So God when hee commandeth Satan to goe and deceiue or harden wicked sinners 1. King 22.22 wheÌ„ he giveth sinners up to a reprobat mind Rom. 1.24.26 28 then God deceiveth God hardneth in just judgement and doth not onely suffer these things When the Iudge delivereth an evill doer to the Officer the Offiâ—er cast him into prison Luk. 12.58 the Iudge doth this by the Offiâ—er So God is the Iudg he delivereth evil doers to Satan to be their deluder their tormentor their goaler he giveth them up to blindnes hardnes reprobate minds these are works of his justice which Satan and evill men execute most sinfully Christ saith he came into this world for judgement that they which see not might see and that they which see might be made blind Iob. 9.39 Now in what manner God blindeth and hardneth sinners it is not in man to declare for his judgements are unsearchable and his wayes past finding out Rom. 11.33 But they that for his judgements would make God the author of sin erre on the one hand and they that ascribe unto him herein but a bare permission erre on the other hand Godlinesse will teach us to beleeue and rest in that which the Scriptures teach though it passe our reach and capacitie how God in his wisedome doth these things Hitherto of Predestination Of Election THEY proceed to speake of election where after they haue set downe as they thinke good themselues what our opinion is they propound their owne doctrine viz. That Christ came to cure all men of their sinnes but with a bitter medicine which is that we must deny our selues take up his crosse and follow him So many as refuse to take this medicine cannot be cured but such as receiue it are cured Again that they are elected who doe put on Christ and that our election dependeth upon this condition according to the Scriptures the Lord chooseth to himselfe a righteous man and they that
man and his purposes or decrees are his actions and if before the foundation of the world God elected us in Christ as the Apostle teacheth Eph. 1.4 then were we actually chosen before we had naturall being though Gods choyse had not effect in us till we had being But whereas they add vpon the condition afore spoken it is an error before refuted Object But of the elect Paul sayth Ye were without Christ without God in the world Eph. 2.12 so they were not then really and particularly elected Answ. Howsoever they change their tearmes their reason is not good They were not without God or Christ in respect of Gods election which he did before the world was made Eph. 1.4 but in respect of their sinfull estate and unbeleefe before they were called they were without God 2 Obj. But the Apostle sayth After yee beleeved ye were sealed with the holy spirit of promise c. Eph. 1.13.14 Answ. What of this Could they not be elected of the father before they were sealed by the holy Ghost Gods election was before all time Eph. 1.4 their calling and sealing by the Spirit was in time But they would confound election and sealing ignorantly 3 Obiect Rom. 9.25 1 Pet. 2.10 I will call them my people which were not my people c. If we were actually and particularly chosen before the creation then were we also really Gods people and could not at any time be sayd not to be his people Answ. Here againe they confound Gods election with his calâ—â—ng which is the manifestation of his election by the effect Gods predestination is before his calling Rom. 8.30 So though they were not his people by calling they were his by election It is evident by Act. 18.10 that many in Corinth were Gods people before they were called or converted Ieremy was knowne sanctified and ordained to be a Prophet before he was formed or born Ier. 1.5 and can we thinke he was not then also chosen to life They say The Apostles meaning is that wee are first particularly chosen when we receiue or put on Christ. For God onely chooseth where be findeth faith and obedience to the Gospell and rejecteth where these are wanting Herein they wrong the Apostles who neither spake nor meant as these men speak It is shewed before from Act. 13.48 that election goeth before faith so these men erre that put it after They pervert the order set down in Rom. 8.30 whiles they make men to be first called justified glorified and then predestinated unto life They neglect Pauls doctrine that God chose us before the world was that we should be holy and teach new doctrine of Antichrists devising that God chose vs because we were holy But to follow them in their doctrine God chooseth none they say but where he findeth faith Where doth God find this seeing he hath shut up all in unbeliefe Rom. 11.32 Faith is not of our selves it is the gift of God Eph. 2.8 so then hee findeth not faith in his elect but giveth them faith And if they say some will not beleeue and them God rejecteth some will beleeue and them God electeth I demand whence haue any this will to beleeue If they answer of themselues and their own power the Apostle telleth us the contrarie It is God that worketh in us both to will and to doe of his good pleasure Phil. 2.13 Now God giveth not all men this will to beleeue and obey for some cannot beleeve 1. Ioh. 12.39 some are reprobate concerning faith and every good work 2. Tim. 3.8 Tit. 1 16. If God would giue all men alike grace he could make all men willing to beleeue and obey but this hee doth not for in some he giveth a new heart and a new spirit and takes away the stony heart out of their flesh Ezek. 36.26 in other some he hardeneth their heart that they cannot beleeue nor turne unto him Ioh. 1â— 39 40. The mysterie of his Gospel God bideth from some and revealeth to othâ—rsome even so for so it seemed good in his sight Math. 11.25.26 He hath mercie on whom he will whom he will he hardeneth Rom. 9.18 By this which hath been sayd all that loue the truth may see that all men to whom the Gospell is preached are not elected to salvation in Christ as these corrupters of the Gospell teach neither can all men beleeue or obey because God giues them not such grace Some refuse indeed willingly and they perish justly some who naturally are as bad as other haue harts of stone not of flesh are changed new hearts are given them faith and holines are wrought in them and so they are brought unto salvation whereunto they were elected Why God changeth the heart of some and not of other some when he could if he pleased change alle is not a question to be disputed of Rom. 9.19.20 Let it suffice us that God oweth us nothing except death for our sinnes His grace is his owne he may giue it where he will and none haue cause to complaine If God haue given grace to any of us let us praise him for his mercie when we see others left without grace let us reverence him for his unsearchable judgements The rest of their discourse about election though there be many abuses they offer to the scriptures which mought justly be taxed yet because they none of them doe proue these mens vniversal Election nor disproue our faith I think needlesse to reply unto Of Reprobation TOgether with Election they treat of Reprobation badly as before Our doctrine they pretend to be thus They say God hath reprobated some and the greatest number and that before they were borne and had done evill for whom there was never meanes of salvation because God would haue them perish for that was his good pleasure Answ. We hold not as they would beare the world in hand that God would haue men to perish because it is his good pleasure but because of their sinnes he destroyeth them his justice so requiring Neither doe we hold that God euer decreed to punish his reasonable creature without respect of the sin therof deserving punishment Yet was their punishment decreed before they were borne or had done evill For God foreseeing their wickednesse appoynted them to wrath before they acted it though hee inflicteth not punishment till they be sinners And this the scripture teacheth as in Iude vers 4. there are certaine men crept in who vvere before of old ordained to this condemnation If they vvere ordained to it before of old then vvas it before they vvere borne The same is confirmed by Rom. 9.11.12.13 vvhich scripture they seeke to pervert by a longsome and erroneous exposition Our doctrine being thus by them mis-reported they labour to refute their owne forgeries not our assertions So that they are unworthy of any reply Of falling away THE next errour which they would maintaine is that a man may fall from his election or that
was one and the same Answ. It is even a vvonder to bâ—hold how these men pervert erre and slander as if they had sold themselues to vvorke iniquity We teach not as the perversly speake that David sinned in being conceived and borne for these being the workes of God and nature are good But David was a sinner because hee was conceived and borne in sin as himselfe confesseth 2 They erre in saying the soule is the subject of sinne for neither the soule alone nor the body alone but the vvhole man vvhich differeth from both and consisteth of both he is the subject of sinne Neither doth the body vvithout the soule nor the soule without the body commit sinne but the man vvhiles the soule is in the body sinneth 2 Cor. 5 10 and as the soule vvas not created but in the body Zach. 12 1 so vvhen it departeth from the body it sinneth no more but goeth for judgement Heb. 9 27 Eccles. 9 5 6 10. 3 Whereas they alledge that wickednessâ— is from the heart Mat. 15 19 it is spoken of living men consisting of soule and body Madnesse as Salomon saith is in their heart while they liue and after that they goe to the dead Eccles 9 3. And vvhere they say the soule comes from God the matter of the body from the parents they lay not down the truth fully For though the soule is created of God and is not materially from the parents as the body yet the parents giue occasion to infuse the soule for vvithout corporall generation no soule is created and so the soule may in some sort be said to haue the beginning from Adam though not of any matter from him The essence of is of God the subsistance of it is from the parents from vvhom it hath the manner of subsisting in the body 4 Though the soule as it is created of God is very good as the body also respected naturally is good yet they erre in saying the body sinneth not till it be infeâ—ted with the soule by transgression of a law whereby they meane actuall transgression after it knowes the law For first it is not the body but the man of body and soule that sinneth as before is shewed Secondly the body is not infected vvith the soule but both body and soule are infected with sinne to wit that inbred and inhabiting sin vvhich came from Adam as before is proved from Rom. 5. And this sinne man hath both by imputation and inherence before he actually transgresseth the law Rom. 5.14 Psal. 51 for that which is borne of the flesh is flâ—sh Ioh. 3.6.5 They notoriously slâ—nder us that we should affirme the very matter or substance vvherof David vvas made to be sin Wee affirme no such thing The matter or substance we say is good as every creature of God is Sinne is an evill accident cleaving to the substance to the body and soule of man Of like falshood it is that we should affirme David to confesse in Psal 51. that the substance vvhereof he vvas made vvas sin Neither David nor we ever so spake So the Argument vvhich by consequence they frame touching the substance of Christs body that it should be sin is frivolous collected from a fictâ—on of their idle heads For if no mans substance be sinne as we firmly hold much lesse Christs After this they cast a stumbling block in the vvay and vvould haue us shew how infants that haue sinned and are under condemnation of hell can be reconciled to God but onely by faith in Christ Iesus and if they cannot but by repentance and faith then are they all left under condemnation not for any law that thâ—y haue broken but for their father Adams sinne Answ. That all haue sinned and are under condemnation is proved by the Apostle Rom. 5 12 18 how infants can be reconciled to God he also teacheth namely through the gift by grace by one man Iesus Christ Rom. 5 15 18. The manner if it be shewed I feare these men vvill not receiue it for they that haue so kicked against the pricks touching all mens fall and sinne in Adam how should they receiue the doctrine of restauration by Christ. Howbeit I will indevour to shew it if it doe no good to them it may to others 1 The faith and repentance vvhich they require in infants namely actuall is not to be found as such actuall sinnes are not found in them as are in older men The one of these exemplifieth the other as the first Adam figured the second Rom. 5 14. By the first Adam vve haue sin Rom. 5 12 offence v. 15 disobedience v. 19 â—udgement v. 16 death v. 14 condemnation v. 16. By the second Adam Christ we haue grace the gift by grace v. 15 the gift of righteousnesse v. 17 the free gift to justification v. 16 even to justification of life v 18. By the first Adam vve haue three evils 1 imputation of his sin 2 corruption of our nature 3 guiltinesse of death temporary and eternall By the second Adam vve haue three opposite good things 1 imputation of his righteousnesse 2 regeneration or renewing of our nature 3 and deliverance from death temporary and eternall As the corruption or viciousnesse that vve haue by Adam is in the bud or spring in the beginning not in the full growth and inclineth us to all actuall sinnes so the regeneration we haue by Christ is in the spring and beginnings thereof vvhen we â—re infants and inclineth us to actuall faith and obedience And thus repentance and faith are in Christian infants in their bud or beginning inclinatiuely even as impenitencie and unbeliefe are in Adams infants in their beginning and by inclination If any man aske vvith Nicodemus how can these things be Let him consider that as he knoweth not the way of the winde or of the spirit or how the bones doe grow in the womb of her that is with child even so he knoweth not the workes of God who maketh all Iob. 3 Eccles. 11 5. Lastly to the many examples of Gods judgements upon infants as at Noes floud the burning of Sodom and Gomorrah c. they answer though they had bodily death for the sinnes of their parents yet they perished not with the wicked in hell For of this bodily death other unreasonable creatures as well as infants haue alwayes had their portions All flâ—sh must die and death is losse to none but to the wickâ—d to the godly and innocent death and all afflictions of this life are not worthy of the glory that shâ—ll be shewed Answ. 1 In that they grant Infants haue bodily death for their parents sinnes they contradict their own plea before from Ezek. 18 20 the soule that sinneth it shall die the sonne shall not beare the iniquity of the father c. for there the Prophet speaketh even of bodily death and miseries in this world vvhereof the Iewes complained And unlesse they confessâ— that infants are sinners in
their parents they cannot maintaine the justice of God for killing infants and that oftentimes with strange and horrible deaths And if they grant that infants are sinners they cannot with any truth deny but hell is their due unlesse they be redeemed by Christ. And by infants death we certainly conclude that they are sinners from the Apostles ground in Rom. 5 12 14 6 23. and that for their sinne they may and shall be cast into hell unlesse Christ saue them is evident by Christs doctrine in Ioh. 3 3 Except a man bee borne againe he cannot see the Kingdome of God And that infants are there implyed is plaine because an infant is borne a man as Christ speaketh Ioh 16 21 and being borne a sinner Psal. 51 Rom. 5 must be borne againe of the Spirit or else shall not see the kingdome of God If it see not Gods kingdome it shall see the divels prison for a Limbus or third place will no vvhere be found And how these men can exempt wicked infants from hell otherwise then by their own fansies I know not â—he Apostles taught no such doctrine vvhen vvithout exception of infants they call the old world that perished the world of the ungodly 2 Pet. 2 5 and reckon none saved but Noe and his house Heb. 11 7 1 Pet. 3 20 21 and tell us that Sodom Gomorrha and the Cities about them are set forth for an example suffring the vengeance of eternall fire Iude v 7. But these presumptuous men vvill controll the judgements of God and tell us that which no Prophet or Apostle ever taught that all the infants in those cities suffer no such vengeance yea though God himselfe promised that if but ten righteous had been found in Sodom wherein vvere many times ten infants he vvould not haue destroyâ—d the citie for tennes sake Gen. 18 32. 2 The reason vvhich they vvould ground upon because other unreasonable creatures as vvell as infants haue alwayes had their portions in bodily death this reason is brutish and beseemeth not men For no unreasonable creature is a sinner as all men in Adam are sinners no unreasonable creature hath a soule immortall infused of God as all mankind hath no bruit beast shall be raised from the dead as all men shall both old and yong to life or death eternall And vvhen a beast dyeth it hath an end both of vvelfare and misery so hath none of Adams children What comparison then is there between men and beasts Where they say death is losse to none but to the wicked it is true And hereupon it followeth that seeing infants are wicked as is formerly proved untill they be made righteous by Christ and borne againe death is a losse unto them and a gaine to those onely whether old or yong which are made partakers of the grace and gift of righteousnesse by one Iesus Christ Rom. 5 12 17. Of Baptizing Infants AGainst baptising of Infants the adversaries first lay this ground Baptisme perteyneth onely to them that declare their repentance and faith to those Disciples of Chriâ—t that baptise them This appeareth by Iohn Baptists doctrine and practice Mar. 1 4 Mat. 3 6 and Christs disciples Joh. 4 1 3 22 by Christs commission for all nations Mat 28 19 Mar. 16.16 by the Apostles practise Act. 2 38 41 8 12 36 c. Answ. That baptisme pertaineth to such as declare their repentance and faith is true and the Scriptures alledged proue it But that it pertaineth to such onely is untrue and none of the Scriptures vvhich they bring doe so teach The infants of the Church vvhich cannot declare repentance or faith are also to be baptized as after shall be manifested That the practise taught by the foresaid Scriptures is to be perpetuall we grant and they needed not haue taken paines to proue it Infants say they may not be baptized because there is neither commandement example nor true consequence for it in all Christs perfect Testament c. Answ This we deny commandement there is for it in Math. 28 and Mark 16 necessary consequences from many Scriptures confirme it as shall be proved Baptisme they say is in that a good conscience maketh request unto God 1 Pet. 3.21 it is of repentance for remission of sinnes Mar. 1 â—â— the washing of the new birth Tit. 3 5 c. If it cannot be proved by the Scriptures that infants haue their hearts sprinkled from an evill conscience haue repentance faith c. they ought not to be baptized Answ. Their argument hath onely a shew no substance of truth For first a man might frame as good a reason thus Circumcision is not that which is outward in the flâ—sh but that of the heart in the spirit Rom. 2 28 29 it is the putting off of the body of the sinnes of the flesh Coloss. 2.11 it sealeth the righteousnese of faith which they haue Rom. 4.11 and the circumcising of the foâ—-skinne of the heart Deut. 10 16 to loue the Lord c. Deut. 30.6 Now if it cannot be proved by Scripture that infants haue the lâ—ue of God in their hearts the righteousnes of faith the putting of of the body of sin c. they may not be circumcised and theâ—r circumcision is nothing If this be not a good argument to keep children from circumcision the other is no better to keep thâ—m from Baptisme Secondly Christian infants haue the graces they speak of repentance faith regeneration c though not actually or by way of declaration to others yet they haue through the worke of the Spirit the seed and beginning of faith virtually and by vvay of inclination so that they are not wholly dâ—stitute of faith regeneration c. though it be a thing hid and unknown unto us after vvhat manner the Lord vvorketh these in them Eccles. 11 5. Which I further proue thus If infants naturally are some vvayes capable of Adams sinne and so of unbeleefe disobedience transgression c. then Christian infants supernaturally and by grace are some wayes capable of Christs righteousnes and so of faith obedience sanctification c. But infants are capable of the former evils by Adam therefore they are capable of the latter good things by Christ. That they are capable of the former is before proved vvhere vve treated of originall sin by Rom 5 Psal. 5 1 Ioh. 3 and many Scriptures The consequence that therefore they are capable of the latter also â—o wit of Christian graces is thus manifested 1 Because the first Adam was a figure of the second Adam Christ so that as the sinne of the first Adam his fault disobedience and death for it came on all his children both by imputation and infection or corruption of nature so the righteousnesse and obedience of Christ commeth on all his children both by imputation and renewing of nature unto life and salvation as the Apostle compareth them Rom. 5.12.15.16.17.18.19.21 2 Because infants being by Adam sinners children of