to take heed of Presumption they thinking themselues sure and safe because they had put on CHRIST by Baptisme and were Christians and first hee sheweth them a similie of two runners and applyed it to them saying so runne that ye may obtaine And further vrgeth it by himselfe saying I beate downe my body and bring it in subjection least when I haue Preached vnto others my selfe should become a cast away After hee hath done with the similie he passeth to an example as if he should say besides this I would haue you vnderstand how God delt with our Fathers when hee brought them out of Egipt with signes and wonders and gaue them manifest tokens of his loue in giuing them a Cloude to couer and defend them by Day and night and caused the Sea to deuide it selfe for them to passe ouer and fed them 40 yeares with Bread from Heauen and caused the hard Rockes to yeeld them drinke by the which testimonies of his fauour he offered them Christ and did confirme vnto them by these extraordinary wonders that he was their God yet for all this when they sinned he was displeased with them and destroyed them diuers times euen so you Corinthians notwithstanding you are Christians and haue Christs ordinances among you the pledges of Gods fauour as these Israelites had in their time yet if you sinne without repentance you shall perish as they did for their example is written for our learning And thus this of Moses is called Baptisme by comparison as Noahs Arke is called the figure of the Baptisme that saueth For as Noahs Arke saued them that were in it from drowning in the water yet afterwards some of them perished so our Fathers were all vnder the cloude and in the Sea and were all therein Baptised or safe guarded from destruction of their enemies yet afterwards many of them perished Euen so true Baptisme saueth them that are in it or put on Christ by it from the destruction of Hell though afterwards many may perish that hold not fast that profession vnto the end and hereupon th'Apostle concludeth Let him that thinketh hee standeth take heed least he fall And this is the meaning of this Scripture cannot with any shew of truth be produced for Infants Baptisme If any further aske why it is said they were Baptised in the Sea and cloude I answer it pleased the holy Ghost so to speake for the reasons which I haue shewed the Cloude and Sea was their safety as Noahs Arke was and as true Baptisme is and as Christ saith They are Baptised that suffer for his sake So there is asmuch warrant to enioyne Infants to suffer persecution because it is called by the name of Baptisme as to Baptise them from this place because the cloude and Sea is called Baptisme Ereu. Another obiection they haue which is whole Housholds were Baptised Act. 16.15.33 1. Cor. 1.16 and Infants are a part of the houshold therefore Infants were Baptised Odeg. True it is whole housholds were Baptised but it is also most true that there are many housholds in which there are no Infants Therfore they that practise Infants Baptisme must proue not imagine that there were Infants in those houses and that they were Baptised or else they say nothing It is most sure as the Apostles practised in one houshold so they practised in all but in the Iaylors house they Baptised such as they Preached the word vnto and such as beleeued * Act. 16.32 34. and this is most plaine that Infants cannot heare nor beleeue For they know not God * Deu. 1.39 Esa 7.16 1 Cor. 14 20. Ionah 4 1â— and then how can they beleeue seeing Faith comes by hearing * Rom â—â— 17. and is grounded vpon Knowledge * Heb. 11.1 Ereu. An obiection they make thus Infants are said to bee of the Kingdome of Heauen and Christ commandeth they should be brought to him and hee laide his hands vpon them and Blessed them therefore they may be Baptised Odeg. It is not said Infants are of the Kingdome of Heauen that is obeyers of the Gospell * Luk. 4.43 but that they that enter into the Kingdome of Heauen must become as little Children for of such like is the Kingdome of God * Mat. 18.3 This is Christs meaning men must bee converted and receiue the Kingdome of God as a Child weyned from all euill wayes and willing to submit vnto CHRIST in euery thing * Ephes 5.24 Thus was Dauid humbled vnder Gods hand euen as one weyned from his Mothers brest * Psa 131.2 not personally a Childe but in Condition as 1. Cor. 14.20 Gal 4 19. 1. Pet. 2.2 c. as before is related And for taking them in his armes and Blessing them hee Baptised them not * Ioh. 4.2 but tooke occasion to teach his Disciples and the multitude that all that would be admitted into the Kingdome of Heauen must become like them * Luk. 18.16.17 Mark 10.14.15 And for his blessing them Christs blessings are manifold hee healed the Sicke clensed the Leapers made the Dumbe to speake the Blinde to see cast out Deuils fed many thousands with Bread and gaue Life to them that were dead all which and many moe were temporall blessings It is a blessing to Infants to be created to liue to growe in stature and comelines in wisdome in towardnes to haue their sight their limbes and all their sences and to be preserued from dangers so that Christs blessings extends aswell to this life as that which is to come and because CHRIST prayed for them it is no safe conclusion that any may Baptise them his mayne end being herein to declare their Innocent estate and to teach all to be like them therein by conuersion And therefore let them build no longer on sandy foundations least the wrath of God breake forth and destroy their buildings for what is not of God shall come to nought Ereu. They demand why Infants of beleeuers may not now aswell be baptised as Abrahams Infants were circumcised Odeg. I answer 1. there was a Commandment for circumcision Gen 17. there is none for baptisme of Infants 2. that CoÌ„mandment included Males onely Children or seruants though vnbeleeuers excluded all Females though beleeuers so doth not baptisme for males if vnbeleeuers must not be baptised but females if beleeuers must be baptised 3. That Law required circumcision to be performed on the 8. day so doth not the Law of baptisme but when Faith is manifested then is baptisme to be performed so that all may see there is no proportion betweene circumcision and baptisme Ereu. These indeed doe not well agree but they say that as Abraham tooke his Infants with him into the Couenant of life and saluation so doe the faithfull now and being within the Couenant they may haue the seale of the Couenant as they circumcision so we baptisme Odeg. First I say proue neither circumcision nor baptisme are
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
what objections can bee made First the Scriptures teacheth that Godly men that are in the true and sauing Grace of God may fall away Secondly the Lord vseth therfore so many exhortations admonitions and the like to keep them from falling away for where there is cause of danger there is great neede of warning as the wisedome of God vsing so many seeth now as the Lord saith not in vaine vnto his people Seeke yee mee in that hee speaketh righteousnes and declareth righteous thinges * Esa 45.19 so saith he not in vaine vnto his seruants take heede beware the like where there is no danger 1. A man hauing true Grace may fall away Heb. 12.15 euen as Esau lost his earthly inheritance which he had right vnto Vers 1â— so may the Saincts loose their heauenly inheritance which they haue right vnto * Mat. 5.13 Salt may loose his sauour they that are washed and are cleane escaped from the filthines of the world may returne with the Sowe to wallow in the myre and their latter end bee worse then their beginning * 2 Pet 2.20 c. yea those that CHRIST hath bought with his precious blood may bee damned * Vers â— and that some may treade vnder foote the blood of CHRIST wherewith they were sanctified and dispite the Spirit of Grace * Heb. 10.29 They that haue Faith and a good Co sâ—iencâ— may put it away and make ship-wrack of it * 1 Tim. 2.19 that some may leaue their first Faith and be damned * 1 Tim. 5.12 that some written in the Booke of life may be put out * Exod. 32.32.33 Psal 69.25.28 Reâ—el 3.5 the talent may be taken from him that vseth it not well * Math. 25.29 Further Paul affirmeth of the Saincts at Rome that they were iustified by Faith and thereby had accesse vnto that Grace wherin they stood * RoÌ„ 5.5.2 Yet Chap. 11.22 If they continued not in that bounty of God they should be cut off â—rom that ingrafting wherein they were Alâ—o how many examples haue we of men that â—ere in Gods fauour afterwards reiected had not God said that the house of Eli the Priest should walke before him for euer yet afterwardes for his honouring his Sonnes more then God the Lord said it shall not be so * 1 Sâ— 2.30 Of Saul also the Lord said I had now establ shed the Kingdome vpon Israel for eâ— * 1 Saâ— 13 â—3 14 yâ— for his wickednes in medling with the Priestes office the Lord said Now thy Kingdome shall not continueâ— God brought the Israelits out of Egipt promising them the Land of Câ—raan * Num. 14.38 yet for their rebellion they were depriued of the possession of it was not the forgiuen debt recalled * Math. 18.32 c. These and many others we may read in the holy Scriptuâ—s 2 If the Elect cannot fall out of Gods fauour then did not all fall in Adam and then some were neuer dead in sinnes trespasses and so need not Christs redemption from sinne forasmuch as they fell not out of Gods fauour for their Election as they say being afore the foundation of the world they were alwayes in it so by their saying Christ redemed not the reprobates and the Elect fell not from their Election neither can they and so need no redemption for they haue no debt hence it followeth CHRIST redeemed none oh fearefull Doctrine 3 If the Elect cannot fall from their Election then haue not all sinned and beene depriued of the glory of God and then haue not all beene shut vp in vnbelief and then were not all the Children of wrath without God without Promise without CHRIST and so without Hope then were the Elect neuer from being the people of God and from vnder mercy these and Innumerable Scriptures are written to this purpose all w â—ch sheweth that all without exception aswell Elect as reprobate haue once beene in this estate Tâ—erefore their doctrine that none of the Elect can by any meanes fall away is most impious 4 The holy Gâ—ost affirmeth that the Ephesians were Elected afore the foundation of the wo ld Ephes 1. and yet hauing forsaken their first loue the Lord telleth them If they doe not repent and doe their first workes he will remoue the Candlestick telling them and other Churches that hee that ouercommeth and keepeth his works vnto the end he shall inioy the Promise Reuel 2. 3. Chap. As our Sauiour himselfe said hee that endureth to the end he shall be saued Math. 10.22 saying further to those he had Elected * Iohn 15. If any abide not in me hee is cast forth as a branch and withereth to be gathered cast into the fire and burned but if yee abide in me and my wordes abide in you aske what yee will c. and therefore exhorteth them to continue telling them that if they keepe his CoÌ„maundements they shall abide in his loue But whosoeuer transgresseth and abideth not in the Doctrine of CHRIST hath not God * 2 Ioh. 9. whereby all may see that as the promise of Election is giuen vpon condition of our looking vp vnto CHRIST IESVS and not otherwise so it is continued vnto vs vpon our abiding in him and not otherwise 5 If a man bâ—ing in the sauour of God and so is chosen cannot fall out of it by any meanes then a man need not feare being throughly possessed with this Doctrine that although hee commit Incest as Iudah or Adulterie and murther as Dauid or forsweare his maister with cursing as Peter or fall into any other notorious sinne I say he need not feaâ—e falling into Damnation Forasmuch as according to this Doctrine he can no more possibly be damned by any manner meanes then the Deuill can be saued 6 If no man Elect can fall from his Election by the coÌ„mitting of any of these sinnes then to what end is Repentance taught the Apostle affirmeth of the Elect Corinths that they repented vnto saluation 2 Cor. 7. which in vaine had they done if they had not beene neither could be in condemnation Let no man deceiue you with vaine wordes for the true consequence of this Doctrine teacheth this that as formerly I haue shewed of CHRISTS redemption so I may say of repentance it is altogether in vaine For the Elect say they neuer were nor can â—all out of their Election and so as they need no redemption so they need no repentance forasmuch as their estate is alwayes good and for the reprobates repentance can no more bring them to saluation then the Deuils 7 The same I may say of holy exhortations admonitions c. which are innumerable in the Scriptures to what end are men admonished or exhorted not to receiue the Grace of God in vaine * 2 Cor. 6.1 not to fall from their stedfastnes * 2 Pet. 3.17 and not to withdraw themselues to
by Faith And Rom. 6.3 c. they were grafted into Christ and his death by Baptisme according to Christs commandement in his Cōmission Goe make to Disciples all Nations baptising them into the name of the Father c * Mark 28.19 And Christ promiseth his presence vnto two or 3. so gathered into his name * Mat. 18.20 so that to be gathered into the name of CHRIST by being made Disciples and baptised is to be made members of his body which is his Church of his Flesh and of his bone plainely confirmed * 1. Cor. 12.13 wee are all by one Spirit baptised into one body as also except a man be borne of water and the Spirit hee cannot enter into the Kingdome of God * Ioh. 3.5 Thus Christ made Disciples * Ioh. 4.1 c. wee must be the sonnes of God by Faith and put on Christ by Baptisme * Gal. 3.26.37 Our entrance into the holy place is to drawe neare with a true heart in assurance of Faith sprinckled in our hearts from an euill conscience and washed in our bodies with pure water c. and wee are made partakers of Christ by hauing the beginnings * Heb. 10.22 which beginnings are Repentance Faith and Baptisme * Heb. 3.14 other beginnings or foundation can no man lay * Heb. 6.1 c. * 1 Cor. 3.11 Thus was the members and Church of Ierusalem made which was the first Church of Christ 1. The 120. euen by Iohns Doctrine which was Faith and Baptisme into the name of IESVS * Act. 19.4 and thus were the 3000. added by gladly receiuing the Word and being Baptised * Act. 2.41 Thus were the Churches of Samaria made * Act. 8.12 Act. 16. Act. 18.8 the Church at Phillippi at Corinth in Galatia * Gal. 3.26.27 Col. 2.12 Collossa and as the Gospell came to these Churches so came it vnto all the world Col. 1.6 The manifestation of Faith and Baptisme hath Christ ioyned together and what is mortall man that he should seperate them * Mat. 19.6 This is the doore into his Kingdome by which if any man enter Ioh. 10. hee shall goe in out and finde pasture and whosoeuer climbeth vp another way they are Theeues and robbers This is the word of the Lord it endureth for euer * 1. Pet. 1.25 and it must be kept without spot vntill Christs appearing * 1 Tim. 6. and cursed are they that teach otherwise * Gal. 1.8.9 This being thus declared it followeth that the Church of Rome at this day and for diuers hundred yeares not being made by Baptising beleeuers but by washing fleshly Infants vpon confession of suerties for them therefore they haue not Christ but are in Gods accompt as the worst Pagans Egiptians Sodomites Babilonians Gentiles a habitation of Deuils * Reuel 18. ◠a holde of all soule Spirits and a cage of euery vncleane and hatefull bird as also all that seperate from her doe confesse From whence I reason If such as came from Gods own people the Iewes must enter into the Church by manifestation of Repentance Faith and Baptisme aswell as the Gentiles for there was but one entrance for them both * Ephes 2.18 then much more such as come from Egiptians Sodomites Babilonians yea from a habitation of Deuils c. must manifest Repentance beliefe and be Baptised and so enter into Christs Church but the former is true as all the afore named Scriptures proue therefore the latter much more must follow in that if any should haue had priuiledge this way Gods people the Iewes should That such is and was the estate of Rome and England when Iohn Robinson and his company left it olde Brownisme freely confesseth yea he himselfe acknowledgeth * Justific of super pa. that the Lord neuer made Couenant with Rome nor England and not onely Brownists but Caluinists Church of England and others apply all these thinges before named against Rome yet being loath to cast her downe to the ground euen all of them retaine maintaine the Babilonish Egiptian Sodomitish washing of this habitation of Deuils for the outward badge of their Christianity wherein they take the chiefe Corner Stone of Babilon for foundation contrary to the expresse commaund of the Lord * Ier. 51.26 and besides they take an other course in the building of their Spirituall Temple Ezra 3. then Gods people tooke in the rebuilding of the materiall Temple who made all things according to the first patterne and so take counsell in their new buildings but not of the Lord therefore shall they bee destroyed and are in Gods account so farre from being true Churches that they are Synagogues of Sathan But Christs sheepe will heare his voyce and follow him calling them Goe out of her Goe out of her * Reuel 18.4 harken to the Angell flying through the mid'st of Heauen * Chap. 14. hauing an euerlasting Gospell not a new Gospell they that bring new Gospell are to be held accursed * Gal. 1.8.9 the old Gospell of IESVS CHRIST is to saue all such as beleeue and are Baptised * Mark 16.16 Thus doe Christs follow him in what he hath commanded and so become a habitation of God by the Spirit * Ephes 2.22 and water which Church Christ sanctifieth by the washing of water through the Word * Ephes 5.26 All which I haue shewed to this end to make plaine that if Iohn Rob and others did walke in the path of the Lord as they follow the vision of their owne hearts they should be constrayned to practise that in the building of the Church of Christ which they disaproue in vs that is That when they seperated from that habitation of Deuils Rome and were to combine themselues together to be a Church some one must Baptise not being yet Pastor or Elder For there must be a Flocke before a Shepherd as were all the Churches of the Primitiue time and as was Io. Rob. flocke before they made him their shepherd And one thing more I would demaund of him seeing he hath cast away his Popish Priesthood and yet retaineth his Popish washing for his Christianity for other christianity hath be none in that by Baptisme men put on either a true or false Christ Why he could not as well haue repented of the euils of his Ordination and yet retaine that ordination still as repent of his Baptisme and yet keepe it In his Baptisme hee confesseth there was neither fit party to be Baptised right party to Baptise Pag. 136. nor true fellowship to bee Baptised into but onely washing with water with the wordes vsed in Christs Baptisme So I say was therein his ordination imposition of handes with fasting and Prayer If he say there was no right party to be ordayned true parties to ordayne nor true cōmunion to be ordayned in which is all he can