of the earth which sheweth they sinned but there can be no sinne without a Law neither would God haue destroyed the world but for offending hiâ— Maiesty which offences are breaking a iust Law giuen them of God Also all people after beginning at Noahs sonnes euen till Moses are said to doe well or euill whiâ—h actions must bee so iudged by some rule or Law And the Law of Moses was not giuen because there was no Law before but to reuiue or bring into remembrance those iust and holy rules which were almost forgotten and to make sinne out of measure sinâ—â—ll by this Law as also to keepe a truer obseruatioÌ„ of those things which did type out CHRIST and of what race he should come that when he came all might know that it was hee that taketh away the sinnes of the world Ereu. Indeed it is saide that all haue sinned both Iew and Gentile and sinne is the transgression of a Law so it plainely appeares as you said that all had a Law or else they could not haue sinned for where there is no Lawe there is no transgression but what is that Law the Gentiles had and that before the Flood also Odeg. It is two folde first it is written in the hearts of men euen in Nature who hath a conscience * Rom. 2.14 15.26.27 to excuse them if they doe the thinges of the Law or to accuse them if they doe that the Law forbids Secondly that which may be known of God he hath shewed it to all men not onely in the qualities of body minde but also by other his workes For the inuisible thinges of GOD * Rom. 1.19 20. Deut. 4.19 Psal 19.1.6 Iob. 12.7.8 Act. 14.17 17.24.29 Iob. 38.39.40.41 that is his eternall Power and Godhead are seene by the Creation of the world being considered in his works to the intent that all should be without excuse so that the workes of God which are seene of all men are a Law to teach them to feare and dread and to seek after the worke master to know his will so that it is most euident all men haue a Law the breach of which bringeth them vnder wrath Ereu. Two thinges let me demaund of you more one is whether this Law of the Gentiles be different from that which the Iewes had the other the time when both is required to bee obserued of man Odeg. The Law giuen both to Iew Gentile is one the same for as God is but one his Law is but one for the Law that is written in the heart is the * RoÌ„ 2.14 15. effect of that written in the letter Besides the Gentiles in all their actions haue bene condemned or iustified by the Law of Moses and the Iewes haue been condemned oftentimes by the actions of the Gentiles contained in the Law who wanted a Law of the letter Also obserue that it is the Law of workes vnto both and both are bound to obserue it euen of themselues with out an helper as they are the worke of God by creation as was Adam which when by reason of the weakenes of their Flesh they cannot keepe CHRIST is prouided to relieue them To the second part of your question I answer the Law is to bee obserued when it is giuen to a man that is when he comes to vnderstanding and when his conscience giues him peace by keeping it and warre for breaking it not till then which qualities are not in Babes for they discerne not earthly thinges and * Ioh. 3.12 how then should they discerne heauenly but when they can discerne thinges of the earth that differ * Luk. 12.56.57 as times and seasons and the like then are they iustly taxed for not knowing Gods matters there must bee a Conscience vnto which a Law is giuen which Infants haue not for Conscience is Of Infants estate hereafter at large a knowledge to a mans selfe of accusing or excusing which who so hath are breakers of the Law for though the Law be holy and iust yet flesh is weake and the Tempter strong that all when they come to haue the Law doe plunge themselues into miserie by breaking it and must be saued by CHRISTS sufferings and Faith in him Now it remaineth to proue how all may come to the knowledge of CHRIST for it is cleare all haue a Law and all are sinners and no way of reconciliation but by CHRIST Ereu. Now if it can bee shewed that Christ hath beene and still is offered to all that haue sinned and that they haue put him away and the fault is their owne and condemnation from themselues and God freed from partialitie then I am satisfied Odeg. It cannot be denyed but Adam and Heuah the first transgressors had Christ offered by the seede of the Woman promised Gen. 3. and so their generation as they tooke notice of their sinne so they tooke notice of Christ by whom they must be freed from their sinne Habell and Caine vnderstood it Gen. 4. as appeareth by their Offerings also Henoch the seauenth from Adam remembred it those were called the Sonnes of GOD which could not be but by Grace the Law made them not so Noah knew it well for he found Grace in the sight of God which is through Christ not by workes for that were not by fauour but by debt he also preached CHRIST by the same Spirit that Peter preached him to the olde world euen to them that are now in prison After the Flood Noah with his little Family offred Sacrifice which was a type of Christ from which action all his Sonnes could doe no lesse but take notice of as of the Deluge it selfe and so to conuay it by tradition to all their generations In Abrahams time it is apparant that Christ was remembred till the Law and vnder the Law written it is not doubted but he was knowne For our Fathers did all eate â— Cor. 10. c. and that Rocke was Christ Also the Sacrifices of the Gentiles though in an Idolatrous manner doth plainely show that the remembrance of Christ was among them for they offending knew there was no way to make peace but by a Sacrifice they vpheld Sacrifices which either they had from their Ancestors as one Generation tooke it from another or else somthing moued them to doe it of themselues as a troubled conscience which must be quieted by Sacrifice so yâ— we may see among all sorts of men there was a kinde of acknowledging CHRIST though by most in an euill manner which augments their sinne euen as now at this day there be many that acknowledgeth him falsly which indeed is not him but a false Christ in stead of him all which proueth that euer there was the remembrance of a pacifier though the right one was missed which was their owne fault and not Gods for why might not euery one haue found the right aswell as some God would haue all to be saued
and euen from the beginning hee hath beene liberall vnto all In Paradice there was a tree of life aswell as of knowledge euer since as there hath beene a Law which is a good tree if it be obserued and an euill tree if it be broken so there hath beene a tree of life prouided that man might eate of it and liue for euer which is that Lambe slaine from the beginning A remembrance of which hath euer beene obserued either in a true manner or a false of all the world for all the world euer haue and doe worship either the true God or a false and offer Sacrifice to that which they tooke for their God to appease him Now since CHRIST came in the Flesh it is apparant that hee hath beene offered to all Nations vnder Heauen First hee was Prophesied of long before he came that all flesh should see the saluation of God Luk. 3.6 After hee was come by Doctrine and myracles both hee and all his Apostles did so powerfully worke that all obserued him The Iewes to whome first he offered himselfe the Gentiles also who put him to Death The Apostles at the day of Penticost was fitted with all tongues that Christ by them might be conueyed to all Nations where were present men of euery Nation vnder Heauen Act. 2. and their sound went throughout all the earth their words vnto the end of the world Rom. 10.18 Psal 19.1 c. euen as farre as the Sunne and the Moone doth teach God and though the Iew will none of him many of the Gentiles refuse him and many of the Gentiles confesse him amisse to their further woe the fault is not because God hath not offered him to helpe euen as largely as the Law did hurt but because man will not accept of this offer some put him away quite as the Iew Turke and diuers others that heare of him and in a manner looke for him some confesse him with their mouthes but will not suffer him to raigne ouer them but will haue other spirituall Lords in stead of him yet no default on God who herein is rich to Iew and Gentile in the offer of his Sonne but the fault is in themselues who will not accept of this guift of God for euen in this Nation and others where Christ is confessed are there not many millions of men whose knowledge of CHRIST is such in truth and deed that they cannot so much as make a confession of him no more then any Pagan in the world who knoweth not this and what is the cause but their owne neglect and contempt of his Word and crosse Ereu. Indeed I see generall Nations haue or might haue had Christ if they would for hee was euer offered to them as largely as the Law and that the Law and Christ went together that as the one did kill th' other was offered to make aliue in a generality but you must proue that this is or might bee manifested to euery particuler person that as euery man particulerly whosoeuer he be Rom. 2. is culpable before God of Iudgement so euery one likewise in mercy hath Châ—ist offered to him for reconciliation Odeg. I haue largely shewed you before by the Scriptures that as all and euery person are shut vp in vnbeliefe so God hath mercy on all and his Grace that bringeâ—h saluation vnto all men hath appeared c. which might satisfie any reasonable man for either euery particuler soule of reason and vnderstanding hath had meanes offered or else the Scriptures are not true which God forbid and it will bee easily granted that euery such person hath a Law written in his heart and an accusing Conscience for breaking of it and euery such person hath the Heauens the Firmament the Sunne the Moone and all the wonders of the Heauens the Earth the Seas and Fountaines of waters all which sendeth them to seeke out the worke-master and he that seeketh shal finde but in stead of knowing God by these his teachings they become vaine in their thoughts and their foolish heart is full of darknes for some turne the Glory of the incorruptible God to reall Idols some to mentall Idols and therefore as they regard not to know God aright by seeking him aright wherein they are ignorant but set vp seuerall Idols by their owne knowledge which is Beastly so God deliuereth them vp to a reprobate minde that they neuer know more for what should he that is not faithfull in a little * Luk. 16.10 c. be trusted with much This is the cause that the most blinde Pagans in the world know no more because they vse not that well they haue ☞ why the Turkes know no more the Iewes the Papists and others of all sorts because they haue despised the first light of God offer'd them and therein continue * Act. 28.27 wincking with their eyes least they should see further because the wayes of their owne hearts best please them For * Psa 81.12 Rom. 1.21 c. this cause doth God giue them vp to walke in their owne Counsels Is the fault now for want of meanes on Gods part to any particuler person or their owne neglect and contempt of the meanes offered them Ereu. Their owne surely else it had not beene iniustice in God to tell them that which might be knowne of him is manifest in them Rom. 1.19 and to blame them for not profiting by that they had as after in 9. verses following is shewed Odeg. In like manner all that knoweth they haue offended some infinite Power by their accusing Conscience are there by inuited to seeke who it is finding it to be their Creator they are then to seeke by what way he shall be pacified with them for their accusing Conscience is a meanes to cause them to seeke with earnestnes for then God callâ— vnto them as hee did vnto Adam saying where art thou whose answere ought to be heere Lord what wilt thou I haue sinned and not to hide sinne with the Fig-leaues of inuentions then if there be no meanes in that Nation yet there is to be picked out of the consideration of the greatnes of him offended that his iustice must bee satisfied then must they and may they consider whether themselues can satisfie or some others for them and thus if they examine all thinges rightly God will reueale CHRIST vnto them by one meanes or other so as in seeking nothing satisfie them but the which is of God in which they must cast away not onely their owne inuentions but also they must not be seruants of men which if they doe not but satisfie themselues in either of these it is iust with God to giue them vp to their owne hearts lusts and so they become past feeling And for conclusion all Nations Cityes houses fieldes high-wayes hedges haue had the mercy of God in the offer of CHRIST affoorded them all were bidden so that this is not now
seales of the CouenaÌ„t of life and saluation that which is now the seale of life and saluation was euer the same which is the holy Spirit of promise * 2 Cor. 1 2â— Ephes 1.13 4 3â— which was yesterday to day and the same for euermore 2. Although the Scriptures speake of diuers Couenants yet there is but two Couenants that concerneth vs in our present controuersie the couenant of Workes the couenant of Grace the Law and the Gospell the Olde and the New The difference of them is largely set downe by the Apostle in Gal 4. where hee declareth that Abraham had two Sonnes one by a seruant borne after the Flesh one by a free woman borne by Promise by the which another thing is meant saith th'Apostle For thâ—se mothers are the two Couenants the one signifying Ierusalem materiall which is in bondage with her Children th' other Ierusalem spirituall which is free and is the mother of vs all so that these two Couenants belonged to these 2. seeds or Children The olde couenant the Law was made with the children of Abraham after the Flesh had circumcision in their flesh for a signe thereof The new couenant the Gospell is not made with both these seeds but with the one seed so saith the Apostle * Gal. 3.16 euen they that are of the Faith of Abraham Vers 29. The children of the Flesh are not they to whom this couenant is made * Rom. 9.8 the children of the flesh must be put out must not be heyres with the faithfull * Gal. 4.30 So that the couenant that God made with Abraham and his children after the Flesh was not the couenant of Life and saluation it was the couenant of workes of the Law the olde couenant which is done away because of the weakenes and vnprofitablenes * Heb. 7.18 19. for it made nothing perfect the Couenant the Seed the Signe were all but shadowes of good thinges to come they were types of Heauenly thinges not the heauenly thinges themselues * Heb. 9 1â— 23. Ereu. They say the Couenant made Gen. 17. whereof Circumcision was a signe was the same Couenant which wee haue now in the Gospell Odeg. If all were true that they say theÌ„ their sayings ought to bee regarded but as their are sayings in other things so are they in this The Lord saith it is not the same * Ier. 31.31 Heb. 8.6 It is a new Couenant that we haue vnder the Gospell a better Couenant established vpon better Promises not like the olde which olde is abrogated by reason of the weakenes and vnprofitablenes If a new a better not like the old then not the same and the Lord sheweth wherein it was not like the olde the old Couenant as it taught that Christ was not come in the flesh so also it taught that he was not yet come into their hearts at their Circumcision but therby as also by the whole Law they were to learne Christ as to come in the Flesh so to come into their hearts by Faith and therfore saith the Apostle * Gal. 3.8 c. They were kept vnder the Law and shut vp vnto the Faith that should after be reuealed But the new Couenant is not like this it is made onely with all that are the sonnes of God by Faith Heb. 8.10.11 which haue his Lawes put in their minds and written in their hearts all of them knowing God from the least to the greatest Againe I say though Abraham himselfe had the Couenant of Grace promised him by which promise hee had saluation in the Messiah to come yet had he not the Ordinances of the new Couenant which we haue and therefore none of his seed in the Flesh could be partakers of that which he had not himselfe in which regard it is said of Iohn Baptist who was greater then all the Prophets that the least in the Kingdome of God as greater then hee * Mat. 11.11 all the faithfull that obtained good report receiued not the Promise * Heb. 11.39 c. that CHRIST brought in this time of reformation therefore they onely shall be partakers of the ordinances of this new Couenant whome he that confirmed it with his bloud hath appointed to receiue them as before Ereu. Iohn Rob. pag. 77. They say that the Couenant which this new is not like is that Law giuen vpon Mount Sinai Exod. 19. not that Gen. 17. Odeg. They speake vntruly Marke the words * Ier. 31. Heb. 3. Nâ—t like the Couenant that I made with their Fathers when I tooke them by the hand to bring them out of the Land of Egipt which is mentioned Exod. 3. not Exo. 19. Then did God appeare to Moses and coÌ„maunded him to take them by the hand lead them out of the land of Egipt where the Couenant is mentioned in Vers 6. c. I am the God of thy Fathers Abraham c. I am come to deliuer them out of the Land of the Egiptians to bring them into a good Land into the place of the Cananites c. which promise was made vnto their Father Abraham in Gen. 17. That God would be their God and giue them all the land of Canaan for an euerlasting possession And for the word euerlasting it signifieth in Scripture diuers thinges As the time of 50. years * Exod. 21. â— the time till CHRISTS comming * Exod. 12.14.17 the Prisoner was ordayned so was the throne of Dauid for euer * 1. Chr. 17 12. Namely till Christs coÌ„ming the Land of Canaan is promised for euer and so Circumcision euerlasting all which by Christ are taken away So that although the couenant of Circumcision be said to be euerlasting it doth no more proue it to be that couenant which we haue vnder the Gospell or now any more direction for vs then the Law of the Passouer which was also a Law for euer Againe it is granted by the aduersary * Io. Rob pag 71. and it is a truth that the Couenant in Ier. 31. and other places in the Hebrew signifieth a compact or agreement vpon a difference between two or more which in the new Testament is turned into a word signifying a will or Testament So that this is agreed vpon on all sides two parties must bee in this Couenant agreeing and promising by mutuall accord for the thinges to be done Hence it followeth that if the Couenant Gen. 17. I will establish my couenant betweene me and thee and thy seed after thee and thou also shalt keepe my Couenant thou and thy seede after thee c. Let euery Man childe be circumcised c. be one and the same with this in Ieremy then is it made onely with Abraham and such his seed as could make this Couenant namely agree with God to Circumcise their males on the 8. day and know God and not with the males of 8. daies old who could make no agreement
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
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
vnto it tying to him the whole house of Israell and Iudah Ier. 13.11 as a man tyeth his girdle to his loynes that they might bee his people and that they might haue a name and pâ—aise and Glory but they would not heare Yea crying out vnto them what shall I doe vnto thee how shall I intreat thee Hosea 6.4 yea sending his owne Sonne vnto them to turne them away from their iniquities and by faith in him to giue them saluation so many of the Isralites yea of the Gentiles as submitted vnto this his calling of Grace by Faith not by Workes they should be saued the rest should be vessels of destruction this he plainely affirmeth in Vers 23.24 Aske the Potter and he will answer thee that hee would be loath to breake any vessell but if it proue nâ—ught then hee will breake it The Husbandman planteth no Tree to be barren The Magistrate would not haue any of his Subjects to be Rebels but if they be hee will shew his wrath and make his power known in executing them If these thinges be good in men how much more are they good in God who saith I will not the death of a sinner but that he conuert and liue and I will not that any man be euill and therefore I forbid all euill but if any contrary to my will and commandement refuse the good which he might haue accepted and dâ— the euill which hee might haue left vndone then doe I shew my power ouer him in that I cast him away â—s the sh ards of a naughty pot and so I haue according to the proportion of all the Scriptures expounded these hard Verses of this 9 Chapter shewing how the potter makes vessels of dishonor and wrath and how they are prepared to destruction and how he maketh vessels of mercy prepared to Glory which in the 24. Vers he plainely declareth Vers 24. that the vessels of mercy are euen vs Vers 25. Whom he hath called not of the Iewes onely but also of the Gentiles as is written in Osea I will call them my people which were not my people and her beloued which was not beloued Vers 26. and where it was said vnto them yee are not my people there they shall be called the Children of the liuing God And of Israell hee declareth otherwise Vers 27.28.29 And for conclusion Paul declareth that the Gentiles the younger which followed not righteousnes Vers 30. haue attained vnto righteousnes euen the righteousnes which is of Faith Vers 31. But Israell the Elder which followed the Law of righteousnes could not attaine vnto the Law of righteousnes wherefore Vers 32. saith th'Apostle not because they were so decreed of God as the Caluinists teach but * Marke these wordes because they sought it not by Faith but by the workes of the Law c. confirmed also in Chap. 11. Vers 67 wherein he saith It is the Election of Grace not of workes and that Israell obtained not that he sought the reason is rendred because they sought it not by Faith but the Election hath obtained it that is the Gentiles seeking it by Faith What can be more plaine then this If any will be still peruerse or ignorant let them be ignorant Ereu. You haue very sufficiently explained this 9th Chapter to the Romans and to my full satisfaction haue resolued mee in euery difficult place thereof but now remaineth an obiection from Act. 13. So many as were ordayned vnto eternall Life beleeued Odeg. This is my answer That as the vngodly that turne the Grace of God into wantonnes are said to bee ordained to death or damnation * Iude 4. So they that receiue the loue of the truth and are obedient thereunto when they heare it are said to be ordained vnto eternall life * Mark 15 16. they that are willing to walke in the way to life are ordained to life and such doe beleeue yet are they not ordained onely for walking in the way of life the First cause of ordination to life is Gods free guift decreed afore the foundation of the world manifested in time through CHRIST whom hee sent into the world to saue all men yet with this condition that euery one that will haue this saluation must beleeue obey the Gospell as is before at large declared as for example A mercifull rich man proclaimeth in the time of dearth that whosoeuer standing in neede will come to his house they shal haue 10 shillings a peece to relieue their want so many as come haue the 10. s. yet their comming is not the first cause of their receiuing it but the mercy of the giuer but if they had not come to his house they shold not haue had it because the giuer will freâ—ly giue it to them that come to the place where he will giue it So that all that had it were ordained to haue it before they came but others were ordained to haue it aswell as they if they had come but they proudly reiected his bounty and would not come for it so are the Scriptures plentifull in teaching that God out of his free bounty before the world ordained to send his Sonne not to condemn the world but that the world through him might be saâ—ed and proclaymed in time this his bounty vnto euery creature vnder Heauen that whosoeuer would receiue this his Grace through beleeuing in and obaying his Sonne should haue it those that would not receiue it thus but would haue it by the Flesh or workes as did the Iewes should not haue it so that to conclude all that beleeued were before ordained to Eternall life they seeking it by Faith the vnbeleeuing were as much ordained if they had sought it by the same way but seeking it by another way vnto the which God had not promised it they were rejected and ordained to eternall death as elswhere I haue largely shewed that all were ordained to the Marriage aswell those that came not as those that came also in this place * Act. 13. at this time and in this company those that iudged themselues vnworthy of Eternall life were ordained to it as well as the other if they had receiued it as the other did as is testified Vers 46. * ⎠* Thus much of Election Of falling away Ereunetes I Now see clearely how all other places may easily bee answered concerning Election and I will trouble you no further in that The next thing I will question with you is whether a man may fall from this his Election there bee many Scriptures seeme to make against it Odegos I holde that as the Promise of Gods Election is Free without any desert in vs originally yet vpon condition of Faith and obedience to CHRISTS Gospell so the same free promise of Gods Election is continued vnto vs vpon continuance in the same condition from the which men may fall away as I will proue manifestly by Scriptures and then answer
14 c. are freed from the law and so sinne is dead in them but when the commandement comes * Rom. 7.8 cursed is euery one that continueth not in all things that are written in the booke of the law to doe them * Gal. 3.10 then they die in sinnes and trespasses * Ephe. 2.1 Verse 8. and must be saued onely by Grace in Christ through faith not of themselues it is the gift of God Againe none shall appeare before Christ to receiue iudgement but those that haue done workes either good or euill and that in the flesh * 2. Cor. 5.10 Reuel 20.12.13 Infants dying haue done neither good nor euill in the flesh Therefore Infants shall receiue no iudgement Ereu. You haue very satisfactorily answered me in this one thing more that much troubleth all men which is Psal 51 5. In which if you giue a plaine answere all else they can obiect is nothing worth Odeg. The words are Behold I was borne in iniquity and in sinne hath my mother conceiued me The question now is whether hee confesseth his owne estate or his mothers If his owne then thus he confesseth to God and desireth him in mercy to consider and behold him whereof he was made as Psal 103 14. of dust weake flesh vnable to resist the Tempter when the law came vnto h m through which weakenesse hee was thus ouercome in these horrible sinnes and thus weake flesh is called sinfull fl sh in which Christ came * Rom. 8.1 in that it is impossible for flesh to keepe the law when it comes Christ is said to be made sinne * 2. Cor. 5.21 not that he was a sinner no more Dauid confessing he was conceiued in sinne doth proue that by conception and birth hee was a transgressour If his mothers then thus either his mother Heuahs or else his mother that bare him and brought him forth whether it mattereth not much the chiefe thing being what this sinne of his mothers is I say it is that curse or punishment for sinne laid vpon her * Gen. 3.16 where the very words agree with these of Dauids I will greatly encrease thy sorrowes and thy conception in sorrow shalt thou bring forth c. so that Dauid doth not confesse his mother-sinne in this place but the punishment that was laid for sinne vpon the mother of all liuing and so vpon Dauids mother and it is frequent with the holy Ghost in the Scriptures to call punishment for sinne by the name of sinne as Christ bare our sinnes * 1. Pet. 2. â—4 and the wickednesse of the wicked shall be vpon himselfe Ezek. 18. â—0 and they shall beare their iniquities and the like and it is neither Dauids sinne nor his mothers he here confesseth to speake properly but his mothers punishment for the fall and his weakenesse through the fall And Dauid did not sinne in being conceiued and borne the soule is the subiect of sinne as before and as Christ teacheth from the soule or heart commeth wickednesse The body is but the instrument thereof Mat. 15.19 the soule comes from God the matter of the body from the parents the soule is very good comming from God the body hath not sinned till it be infected with the soule by transgressioÌ„ of a law and seeing they affirme that the very matter or substance whereof Dauid was made was sin and that this is it he confess th in this 51. Psal Obserue what wil follow of this their dreame The matter whereof all the sonnes of Adam is made is sinne but Christ one of the sonnes of Adam after the flesh was made of that matter therefore the matter or substance of Christs body was sinne It will not auaile to say he was coÌ„ceiued by the power of the holy Ghost that is true but what tho yet also Mary the virgine conceiued him of her matter or substance and if that be good to say that Dauid was a sinner because he was conceiued of his mothers substance and so borne why is it not also good to say that Christ was a sinner because he was conceiued of his mothers substance whose flesh and blood was no other then Dauids mothers and so borne but if it be wicked to say Christ was a sinner because he was conceiued of his mothers substance as it is so is it no lesse wicked to say Dauid was a sinner because he was conceiued of his mother substance seeing the substance of both the mothers was one the same 1. Cor. 15.39 And though the holy Ghost did wonderfully cause Mary to conceiue without the helpe of man yet did he not alter nor change Maries substance for then would it follow as some wickedly affirme that Christ was not made of the same matter and substance whereof wee be made And it is most apparant that wicked harlot Rome to aduance the high estimation they haue of Mary and because also they had inuented originall sin to be in all Infants which was onely their wicked inuention * Orig. sin dec in Concil Carthag therefore in the Counsell of Trent * Ses 5. cap. 1 de pec orig exempted her from sinne to establish both their wicked opinions therin Thus I trust all that shut not their eies may see the difference of the truth error in this thing be so satisfied in the truth that no turning deuice shall cause them to stumble again But if any notwithstanding what is said will not yet beleeue the truth in this I require them to shew by the Scriptures better reasons then they haue yet obiected to proue Infants to be in sin vnto condemnation in hell and when they haue done that let them also shew how they that haue sinned and are vnder condemnation of hell can be reconciled to God but onely by faith in Christ Iesus And if they haue sinned and can be reconciled to God by no other meanes but by repentance and faith in Christ Iesus then are they all left vnder condemnation not for any law that they haue broken for they could not breake the law before they were in forme and soule as before but for their Father Adams eating of the forbidden tree and so are damned for their Fathers sinne contrary to all these Scriptures Let not any thinke that this maketh any thing for them that because Infants haue died many times bodily death for the sins of their parents as the old world Sodome Gomorrah Corah c. that therefore they perish with the wicked in hell for of this other vnreasonable creatures as well as Infants haue alwaies had their portions all flesh must dye and death is losse to none but to the wicked for whom is prepared the torments of hell but vnto the godly and innocent death and all the afflictions of this life are not worthy of the glory that shall be shewed If any aske that if Infants be not vnder condemnation what neede they haue of
A DISCRIPTION OF WHAT GOD hath Predestinated Concerning MAN In his CREATION TRANSGRESSION REGENERATION As also an Answere to Iohn Robinson touching Baptisme 1. THES 5.21 Try all thinges keepe that which is good ACT. 17.11 These were more noble men c. which searched the Scriptures dayly whether those thinges were so Printed 1620. The Contents of the Booke 1. Of Predestination 2. Of Election and Reprobation 3. Of Falling away 4. Of Free-will 5. Of The Originall estate of Man 6. Of The beginnings of CHRIST or Foundation 7. And lastly An answ to a little Printed writing of Iohn Robinsons touching Baptisme To euery vnpar◠〈◊〉 Grace and Truth WEE are not ignorant of the great oppositions that are in the world at this day about the most righteous Predestination of GOD and the true consequences thereof and that among the Wise and Learned of which number wee account not our selues neither are accounted of others but are willing to bee accounted of the lower sort Euen of the foolish weake vile dispised and those that are not Yet hauing receiued something of the Lord in this thing and perceiuing that many thousands are ignorant of the difference and are violently carryed rather by tradition then by sound knowledge to detest the Truth and imbrace the error wee among others holde our selues bound to make knowne what wee haue receiued to the end all may weigh it in the ballance of Gods Sanctuary try it by the true touchstone and measure it with the Golden reede It is a thing not carelesly to bee minded but seriously to be considered of and searched into If any will be ignorant and goe on in their blinde zeale according to tradition let them be ignorant and remember that If the Truth be hid it is hid to them that perish * 2 Cor. 4. There can be no hurt by trying our wayes for as true tryall will burne vp the chaffe of falshood so will it refine the way of Truth as Gold tryed in the fire seauen times in which we must take heed Wee presume not aboue what is written * 1 Cor. 4. Neither adde too nor diminish the perfect Law of the Lord contayned in the Scriptures * Reuel 2 18.19 Secret thinges belong to the Lord our God thinges reuealed belong to vs * Deut. â— 29 But some man will say vnto vs what shall wee neede tryall of this thing againe the Counsell of Dort hath sufficiently tryed it and haue passed their sentence to establish Caluins Doctrine and to reject the contrary but to such wee will answer by asking question was not the Counsell of Dort subiect to erre If yea Then is it safe for men to build their Faith vpon their sentence their answer is yea for not onely so they haue Decreed but also that whosoeuer teacheth contrary shall be persecuted Ah heauy case will men teach they are subiect to erre and yet decree Persecution for them that cannot beleeue their Decrees Well yet thus fâ—rre wee are sure they will grant they may erre and whether they haue erred or no let that bee scanned by Gods worde and iudged by euery mans Conscience It is a maine controuersie between the Papists and Protestants whether the Church and Counsels may erre the Papists affirme they cannot and so constraineth all to beleeue as the Church beleeues The Protestants affirme the contrary viz. That there is no Church no Counsell no man but they are subiect to erre and therefore ought to be no further beleeued then euery mans Conscience can iudge them to accord with the meaning of God in the Scriptures which being true as it is most true then why may not the Counsell of Dort haue erred in its sentence in these thinges â—sa 29.14 Math. 11. â—5 26 Ioh. â— 48.49 â— Cor. 1.19 â—6 c. If any say it was Learned wee answer God vsually hidâ— his secrets from thâ— Learned and reuealeth them to Babes And destroyes the wisdome of the wise casts away the vnderstanding of the prudent makes the wisdome of the wise foolishnes If any say the assembly was great wee answer greater Counsels by much euen vniuersall Counsels haue grosely erred who is ignorant of this How did the Counsels of Ephesus Seâ—â—sia Trident Laterenâ— and others erre where the vniuersall Learned of the world were assembled whose numbers and errors were too many to relate but to be short in this thing we may truely conclude with the wordes of Nazianzen who saith* ad proâ— 346 Hee neuer saw any Counsell haue a good end For what is the end of them but cruelty and persecution that when they haue decreed what they thinke good then they procure the Magistrates sword to impose their Decrees vpon mens Consciencs And why any Church should call Counsels to make Decrees in cause of Conscience but Rome it cannot be defended The Counsell at Ierusalem will not warrant them that assembly could not erre who dare say so besides that Mother of whoredomes Rome of whom wee may say with the Prophet Thou hadst an Whores forehead thou wouldst not be ashamed Ier. 3.3 Men are couered with the Spirit of slumber that call Counsels to make Decrees to bee imposed vpon mens Consciences and yet hold that the Counsels may erre And for the Armenians as they are called wee are not truely enformed of their opinions but for their tumultuous courses wee much detest the ground of their and their aduersaries proceeding being that deuillish perswasion that it is lawfull to persecute yea to kill one another for difference in Religion the Lord giue them to see their sinne on both sides Against which opinion and practise that Noble and worthy Prince the King of Bohemia hath written in these wordes And not withstanding the successe of tâ—se latter times wherein sundry opinions haâ—e beene hatched about the subiect of Religion may make one clearely discerne with his eye and as it were touch with his finger that accâ—rding to the veritie of holy Scripture and a Maxime heretofore held and maintayned by the auncient Doctors of the Church that mens Consciences ought in no sort to bee violated vrged or constrayned and whensoeuer men haue attempted any thing by this violent course whether openly or by secret meanes the issue hath beene pernicious and the cause of great and wonderfull innouations in the principallest and mightiest Kingdomes and Countries of all Christendome c. And further his Maiesty saith So that once more wee dâ— protest before God and the whole world that from this time forward wee are firmely resolued not to persecâ—te or molest or suffer to be persecuted or molested any person whosoeuer for matter of Religion no not they which â—rofesse themselues to bee of the Romane Church neither to trouble or disturbe them in the exercise of their Religion So they liue conformably to the Lawes of the States c. Whose wordes and practise the King of Kings grant that the Gouernors of the earth and particularly
our most dread Soueraigne who hath himselfe written much to the same effect may consider of and doe accordingly as blessed bee our God all the Kingdomes that wee know or can heare of practiseth the same except Spaine and England In this writing we haue obserued this order to set down such affirmations as the contrary minded haue written and spoken in these thinges 1. Touching Predestination 2. Of Election 3. Of Falling away 4. Of Free-will 5. Of Originall sinne and lastly Of the entrance into Christ one depending vpon another and so haue answered them from point to point by way of Dialogue There affirmations thou mayst see to be most fearefull one and that a Principall one * Knox in his printed Booke aga an aduersary of Gods Pred as hee calleth him pag. 255. saith Gods Predestination was the originall or first cause of Adams fall yea of all the wickednes that euer hath beene is or shall be committed yea in plaine wordes that God is not onely the principall cause of all thinges but also the very Author appointing all thinges to the one part and to the other by his Counsell and That whatsoeuer the Ethnicks ascribed to Fortune the same wee ought saith he to ascribe to the Prouidence of God which how large a blasphemie it is will appeare to euery tender Conscience Againe they say That God hath Elected the lesser part of Man-kinde euen some particuler persons without any Condition who cannot but bee saued by any meanes And againe That God hath Reprobated the greater part of man-kinde without all cause of desert who cannot but bee Damned by any manner of meanes Christ not dying for them Which Doctrine how it impeacheth not onely the Iustice of God mercy of God in Christ and protestations of God to the contrary in the Scriptures but also the sufficiencie and meritoriousnes of Christs most precious Death and sufferings and laying the imputation of Mans damnation not on his owne sinne and vnbeleefe but on God and Christ shall by this that followeth manifestly appeare The cheife maintayners of this Destination as wee see by experience are the Caluinists or Puritanes as they are called one of their chiefe Prophets further affirming * Knox the said Booke pag 317. with 312. That the wicked are not onely left by Gods suffering but compelled to sinne by power c Wherein you plainely see their opinion not onely that men cannot chuse but doe what wickednes and mischiefe they doe but also they are compelled with the power force and compulsion of Gods Predestination to commit all those wicked crimes for which they are either executed with the Temporall sword or damned with euerlasting torment Consider wee beseech you not the persons of men be they neuer so high neuer so wise neuer so many but mark the opinion it selfe euen in thy Conscience and in the sight of God whether any thing can be more repugnant to the Nature of God or more defacing his Iustice then to say That God punisheth Man with the torments of Hell in euerlasting Fire for doing those thinges which hee himselfe hath Predestinated Ordayned Decreed determined appointed willed and compelled him to doe and that a man cannot chuse but of necessity mâ—st doe by the force and compulsion of his Predestnation Which being true then what is our Life but a meere Destiny all our dooings Gods ordinances and all our Imaginations branches of his Predestination Let no man deceiue you with vaine wordes wherein they would seeme to temper the matter with more reuerent speaking of it as they say seeing they plainly holde these principles and when they see their time speake plainely thereof themselues as you may well perceiue by that which hath already and shal yet more largely in this writing following be rehearsed If it be a truth why should it not plainely be spoken If it bee a truth that Traytors bee Predestinated of God to conspire the destruction of their Princes and Rebels Predestinated of God to rebell against their Soueraignes If we say it be a truth that God hath so Predestinated them and that they must of necessitie and cannot chuse but commit such wickednes why should it not be plainely spoken Except men should be ashamed to speake the Truth But in what Scripture is it written The greatest shew they haue is collected from Rom. 9. from whence they conceiue That God hated Esau and so all wicked men before they were borne and hath Decreed all theâ—r actions which they doe whilest they liue vpon the earth for which cause we haue explained the whole Chap. Shewing that they doe most wofully peruert it For proofe whereof wee haue the Apostle Peters * 2. Pet. 3.15 c. approbation of vs against them who writ after Pauls Epistles that speaketh of these things which we desire may be carefully obserued and then a way most easie will be made for Pauls meaning in all his Epistles concerning this thing That God hateth wicked men we confesse the Scriptures plenteously witnes but wheresoeuer it is said that God hated any there will we manifestly proue that they hated God first and that their wicked euill deseruing went before his hatred RoÌ„ 5.10 2 Chr. 36 15.16 For he is so Gracious and mercifull that he loueth his enâ—mies So slowe to wrath or hatred that hee striueth with them by his Word and Spirit vntill there be no remedy When there is no remedy to reclaime them but that in Iustice his wrath must needs breake forth Yet doth he lament for thâ—â—â— Math. 23.37 in these wordes Jerusalem Ierusalem c. how oft would I haâ—e gathered thy Children c. And Oh that thou hadst knowne the Day of thy visitation but now it is hid from thine eyes Psal 81.13 Vers 15. And Oh that my people had harkened to mee and Israell had walked in my wayes c. And the haters of the Lord should haue bene subiect to him and their time should haue 〈…〉 for euer And many the like Thus haue wee giuen you a taste of that which followeth beseeching you 〈◊〉 and Iudge without partiality and the God of Wisdom giue you wisdome in all thinges Amen Yours ready to doe you any good thâ— seruants of Christ falsâ—y 〈◊〉 Ana-baptists Predestination The Speakers Ereunetes a Searcher Odegos a Guide FRiend Odegos I haue bene of late much troubled about a weightie controuersie which at this day there is much adoe about that among the learned I will propound it vnto you and desire to knowe your iudgement in the thing and how you answer such obiections as are made The thing is Predestination the consequences of it wherein the Caluinists holde First thus they write Propos disputed in the Vniuersity of Geneua Page 25. Predestination is that eternall and immoueable decree of GOD whereby as it pleased his Maiestie he hath decreed all thinges both vniuersally perticularly so doth effect them by the causes created in like sorte