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
Christ I answere vnspeakeable benefits they haue by him for besides through his redemption they liue moue and haue their being enioy ll other earthly blessings they haue by Christ their resurrection froÌ„ the dead for as in Adam they die so in Christ they shall be made aliue 1. Cor. 15.22 and not so onely but their glorification they haue by Christ so that all the wicked that reiect Christ excepted haue inestimable benefit by him for by Adams fall man-kinde and all other creatures are brought into vanity corruption misery By Christ man-kinde they that will not beleeue excepted Mark 16.16 the earth and all other creatures shall be deliuered from vanity corruption and misery into euerlasting glory Man at the first Rom. 8. 2. Pet. 3. and all creatures were created of God very good yet subiect to change by Adams transgression but being deliuered from the bondage of corruption where-into mans sinne hath brought them they shall be glorified with that glory that shal haue no end And thus Grace by Christ hath abounded much aboue Adams sinne Ereunetes A short rehearsall of Predestination YOu haue shewed what is the most righteous and mercifull Predestination of God touching man to make man good yet changeable to place him in a good estate to command him to continue in that good estate by keeping his righteous Law which if he did not hee would curse him Yet so as that he would not forsake him but prouide him a Sauiour to redeeme him out of that cursed estate wh n he had fallen to promise his Sonne to Man for his comfort and in the fulnes of time to manifest him in the Flesh commanding him to proclaime that he so loued Man euen the whole world that he had sent his Son that whosoeuer beleeued in him should not perish but haue euerlasting life those he Elected or chose to be his Of Election Reprobation but those that would not beleeue those should be damned those he reprobated This I verily beleeue to be Gods Predestination of Election and Reprobation from the beginning and herein I euidently see the Mercy and Iustice of God clearely to shine his Mercy through Faith in his Sonne towards all without respect of persons all being his generation his Iustice in that he reprobateth none but such as reiecteth his Grace offered in his Sonne so that I clearly see by this light of Truth wherein formerly I haue beene blinde that mans Damnation is of himselfe euen of his owne wicked resisting will and not that God hath decreed him either to the end which is damnation or to the meanes which is wickednes neither hath left him in an estate to perish but that he hath sent his Sonne to saue him and that as effectually as to the Elect Of Freewill to euill and that the cause of his not being saued is in himselfe who hath yet freedome of will to euill as much as euer by which will he hath resisted the Holy Ghost and put the word of Grace from him This is his iust Damnation Of The Originall estate of Man You haue also shewed what the estate of Infants are Not that they are in damnation before they haue vnderstanding and so haue a Law giuen them and they haue transgressed the Law also then the Lord offereth them the same meane hee did to their Father Adam namely his Sonne in whome they beleeuing their sinnes shall be put away and they shall haue life in him you haue also shewed that man by reason of the weak es of his Flesh when the C mmandement comes hee cannot keepe it and liue but breakes it and so dyes and so all are dead in sinnes and trespasses that there is none righteous no not one as well Paul and the Elect Ephesians as others and that thus all men are brought by transgession through weake Flesh to bee the Children of wrath All which you hauing shewed mee that all men are â—â—â—e in this estate I pray you shew me nowe clearly the way out of it that all that haue any care to escape the Damnation of Hell and to obtaine the Saluation of Glory may walke in the way and continue in that way that wee may through Grace and strength in Christ come to our iourneyes end Odeg. We must be in Christ the promised seed as before who is the only way the truth the life * Ioh. 14.6 without him we can do nothing * Ioh. 15.5 For he that hath the Son hath the Father 1 Ioh. 2.23 1 Ioh. 5.12 But he that hath not the Son hath not the Father nor eternall life Ereu. But how must we haue the Sonne Odeg. By keeping his Commandements which Commandements are life euerlasting * Ioh. 12.50 he that keepeth his CoÌ„mandements dwelleth in him he in him * Ioh. 3.24 he that saith he remaineth in him ought to walke euen as he hath walked * 1. Ioh. 2.6 and he that keepeth his word in him is the loue of God perfect in deed therby we know that we are in him * Verse 5. and hereby we are sure we know him if wee keepe his Commandements * Verse 3. He that hath my Commandements and keepeth them is hee that loueth me * Ioh. 14.21 c. If any man loue me he will keepe my word my Father will loue him and we will come vnto him and will dwell with him * Verse 23. If yee shall keepe my CoÌ„mandements ye shall abide in my loue * Ioh. 15.10 c. He that continueth in the Doctrine of Christ * 2 Ioh. 9. he hath both the Father and the Sonne c. Ereu. The Commandements of Christ are many which of them therefore must wee obserue or wee cannot be in him Odeg. First the beginnings or foundation for so it is written wee are made partakers of Christ if we keepe sure the beginning wherewith we are vpholden * Heb. 3.14 and afterwards wee must obserue all that CHRIST commandeth * Math. 28.20 Ereu. Which are the beginnings Odeg. Repentance from dead works Faith towards God the Doctrine of Baptismes laying on of handes Resurrection from the dead eternal Iudgement These are the foundation or beginning * Heb. 6.1 c. other foundation then this can no man lay * 1 Cor. 3.11 Ereu. I vnderstand and I thinke it will bee granted of all that in Repentance there must be sight of sinne by the Law sorrow for sinne confession and promise and endeauour of amendment but this is my question of what sinnes we must repent Odeg. Of all sinne for euery sinne is a dead worke and hee that keepeth the whole Law and faileth in one point is guilty of all * Iam. 2.10 Deu. 28.14 And he that doth any one of these though he doe not all these things he shall dye seeing he hath done all these thinges * Ezek. 18.10 c. For saith
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
appointed by him as he thought good to the laying open of his owne glory Caluin saith Abridgen 〈◊〉 Institutions pa4g 6. Let vs be assuredly perswaded that all things come to passe by the disposition of God c. Therfore let vs alwaies haue an eye to him as the principall cause of all things Page 4â— let vs also beholde the inferior causes in their places c. And whatsoeuer is done it commeth from God c. In his printed booke against an aâ—â—ersary of Gods Pred as 〈◊〉 calleth him p. 155. c. Iohn Knox a most violent Caluinist he speaketh plainly Therfore whatsoeuer the Ethnickes and ignorant did attribute to Fortune we assigne to the prouidence of God yea if any man by chance and not of set purpose be slaine be auoweth himselfe to be the cause of his death and that so he had apointed that we shall iudge nothing to come of Fortune but that all commeth by the determination of his Counsell And further it displeaseth him when we esteeme any thing to proceed from any other so that we doe not onely beholde him and knowe him not onely the principall cause of all thinges but also as the Author appointing all things to the one part or to the other by his Counsell And he affirmeth that Caluin saith the same Many other of their sayings might be alleadged but these few may suffice to shew what they holde of this thing Odegos I am most willing to satisfie you here in according to my best abilitie first to shew you wherein I differ from the aforesaid blasphemies secondly I dout not but through the power of Christ enabling me I shall sufficiently answer what obiections can be made In the feare of the most high let vs therefore proceed WE holde that before the foundation of the World the most holy God of his meere loue without any cause out of himselfe Predestinated to make the World and Man and all good thinges that are made PredestinatioÌ„ what to make man a reasonable soule to giue him a righteous Law to giue him abilitie to keepe it or to breake it if hee brake it to punish him yet so as not to forsake him but prouided the slaine Lamb the seed of the woman to send him into the world a Sauiour for all men to purchase the very wicked that deny him yea euen his enemies not to send him to condemne the world but to saue it for so he loued it that hee would send his Sonne with this Proclamation that whosoeuer beleeued in him should not perish but haue euerlasting life yea as hee liueth not consulting that any man should perish but that all come to repentance Those that receiue this his Grace by Faith in his Sonne them in this his eternall Predestination he elected the rest that will not receiue this his Grace but put his word from them and iudge themselues vnworthy of euerlasting life those in his said Predestination hee reiected or reprobated This Decree of God being done at once all which in time hee effected and manifested The difference is They say all thinges we say all good thinges they say whatsoeuer is done murther or the like it commeth from God we say whatsoeuer good is done commeth from the Father of light but no euill thinges that are done commeth from him but from the Deuill who is a murtherer from the beginning they say God is the principall cause yea the author of all things appointing all things to the one part to the other damnation as saluation vice as vertue c. For this is the vndenyable consequence of their words We say God is the principall cause and author of all good and consequently of saluation to all men not willing that any should perish but that all men should repent liue but the deuill is the author of all euill not God For the fountaine first root of euill is in transgression of Gods righteous lawe of which the deuill was the first mouer But let vs come to the particulars Ereu. First they affirme that God decreed that Adam should fall and that of necessitie consequently that all other wickednesses should in time come to passe euen as they doe and that also vpon necessitie Odeg. I will manifestly shew you that herein they do not onely contradict the euident truth but also themselues in other their affirmations We knowe they holde affirme Proposit aâ— Geneua pag. 26. that Adam in innocencie had free will or power from the creation of God not to haue sinned according to which power God coÌ„manded him not to sinne and threatned that if he did sinne he should dye which being true how are they confounded in themselues to say that Adam had power from God not to haue sinned and yet God decreed that he could not but sinne that God commanded him not to sinne and yet decreed that he should sinne are not these as contrary as light and darknes Ereu. For the first I doe not see what can be answered but for the second they say that although God commanded by his reuealed will Adam not to sinne yet in his secret will he decreed he should sinne Odeg. First if it be Gods secret will how come they to knowe it and for Gods reuealed will was not that reuealed will in God before it was reuealed it cannot be denyed and it was then hidden at which time there was two hidden willes in God contrary to each other whereof the one willed Adam to sinne yea decreed him to sinne and the other nilled him to sinne the one of them he made knowne to Adam whereby he nilleth sinne the other he kept secret whereby he willeth sinne and these two wils must both be good for whatsoeuer is Gods will is good and good cannot be contrary to good no more then right to right are not these two contrary to nill sinne and to will sinne if to nill sinne be good to will sinne must needes be euill and by that reason there is in God both good and euill Ereu. I knowe not how these things can be avoyded nor how they can be answered but this they say that God willeth Iustice for it selfe and sinne not for sinne but that he might haue praise either in pardoning or punishing the sinne Odeg. But to pardon or punish sinne being committed is not to will sinne but to will his owne praise But if God willeth sinn for any respect why did and doth he punish Adam and all his posteritie for the thing he willeth yea decreeth vnauoydably can that be in God that he abhorreth and that is contrary euen to nature The Scriptures pronounceth that man blessed * Psal 15.2 that speaketh the truth from his heart And Christ saith * Luk. 6.45 Out of the aboundance of the heart the mouth speaketh what then if a man speake one thing and meane an other thing is he not iustly iudged an hypocrite and dare any earthen
Ephesians that were thus Elected Remember saith he that yee being in times past Gentiles in the flesh were at that time without CHRIST and were strangers from the common wealth of Israell wanting the couenants of promise hauing no hope and were without God in the world Surely if they were without Christ if they wanted the couenants of Promise if they were without God they were not then really and particulerly Elected but when they had learned Christ then were they first really Elected as the Apostle saith vers 13.14 After yee beleeued yee were sealed with the holy Spirit of promise which is the earnest of our inheritance for the redemption of that libertie purchased c. And consider this place also * Rom. 9 2â— I will call them my people which were not my people and her beloued which was not beloued But if wee were actually and particularly chosen before the Creation of the world then were we also really the people of God and could not at any time be said not to be the people of God and yet Paul doth teach that wee were not the people of God and are now become the people of God so doth Peter also * 1 Pet. 2 1â— and that they yâ— were not vnder mercy haue now obtained mercy wherein their meaning is that wee are first particularly chosen when wee receiue or put on Christ For GOD being no respecter of persons ☞ which is so often repeated in the Scriptures he onely chuseth or Electeth where he findeth Faith and obedience to the Gospell of his Sonne and reiecteth where these are wanting This was Gods Election in purpose from eternitie and in act vpon Faith and obedience of the Ephesians euen as his Election is of all men whatsoeuer whose estates are as the Ephesians once were without CHRIST without GOD without Hope without Promise without Mercy for * 2 Cor. 5. â— Ioh. 2.2 God was in Christ and reconciled the whole world to himselfe committing to his Apostles the worde of reconciliation and that Grace of God that bringeth saluation to all men hath appeared Tit. 2.11 c. proclayming that whosoeuer will receiue that Grace of God by Faith and obedience as the Ephesians did shall haue that actuall Election that they had which is also according to 2. Tim. 1 9 10. Ereu. What say you further to proue that the very wicked that come to damnation had by this purpose of God meanes of saluation if they had not refused it Odeg. As I shewed you that Gods purpose and call was and is vnfainedly vnto all without exception so also I will shew that Christ dyed vnfainedly for all without exception by whose Death all might be saued if they did not reiect it The Apostle saith CHRIST dyed for sinners * RoÌ„ 5.6.8 euen for the vngodly euen for all that were dead * 2 Cor. 5.15 he gaue himselfe a ransome for all men * 1 Tim. 2.6 a Sauiour of all men especially of them that beleeue * 1 Tim. 4.10 he is the reconcâ—liation for the sinnes of the whole world * 1 Ioh. 2.2 and wee know the whole world lyeth in wickednes * 1 Ioh. 5 1â— what shall I need to alleadge more Scriptures the Lord is most plentifull in this thing declaring that he would haue no man perish but that all men should come to repentance 2. Pet. 3.9 not casting away any vntill there bee no remedie * 2 Chr. 3â— 16. Ereu. This that you say cannot be denyed Odeg. For your further satisfaction obserue that Gods purpose was to saue euen those Christs enemies that slew him and hanged him on tree as is testified * Act. 3 2â— 26. First vnto you hath God raised vp his Sonne IESVS and him hath hee sent to blesse you in turning euery one of you from your iniquities also * Act. 5 3â— 31. although they blasphemously resisted and put euerlasting life from them and resisted the Spirit of Grace * Act. 2.51 13.46 18.6 shewing that Gods purpose was to saue them which they refused and so their blood was on their owne heads and their damnation of themselues and they refusing saluation it was sent vnto the Gentiles euen vnto all the world as the Scripture testifieth both by the similitude of the Marriage of the Kings sonne and of our Sauiours Commaundement formerly spoken of as also of the Apostle * Mark 16.15 their sounds went throughout all the earth and their wordes vnto the end of the world That * Rom. 10.18 Cap. 16 25.26 mysterie the Gospell is now opened and published among all Nations by the Scriptures at the commaundement of the euerlasting God for the obedience of Faith * Col. 1.6 The Gospell of saluation is come vnto all the world euen as it came vnto the Saintes at Collossa Vers 23. And it hath bene Preached to euery creature vnder Heauen Thus you see the bountie of God towards all and euery man euen the whole world hee giues his Sonne vnto the Death for them for so hee loueth the world proclaiming to all and striuing with them by his good Spirit â—â—ehem 9 20.30 euen by the Ministrie of his word that whosoeuer beleeueth in him should not perish but haue euerlasting life Now let the Heauen and Earth and all impartiall men iudge whether in all these things God deale not vnfainedly and in good earnest desiring the saluation of all men euen Iewes and Gentiles not leauing any one without meanes of saluation contrary to that Doctrine which you mentioned in the beginning That God hath left the greatest number in sinne without any meanes of reconciliation because he would haue them damned which is most horrible blasphemie in making God to dissemble in all these his sayings Ereu. But seeing there be many neuer heard of Christ how are those Scriptures verified Odeg. This is something hard to many yet God will reueale it to those that feare him Now that the truth of this may bee the easier seene of all let vs first consider whether all men from the beginning euen at all times had a Law giuen from God the breach of which deserued Gods wrath Ereu. Doe you meane another Law then that giuen to Israell by Moses Odeg. I meane that all people hath a Law to obserue and euer had as well as Israell 1. It is confessed of all that Adam had a Law 2. His posteritie as they came to vnderstanding had a Law for some are saide to doe well as Habell Henoch c. some are saide to call vpon God and are called the Sonnes of God and Noah a iust man all which testifieth they had a Law to guide them in the doing of that they did and some are said to be euill doers as Caine Lamech and others and at length the earth was so filled with cruelty and all flesh had so corrupted his way that God destroyed it from of the face
is regeneration So that it is most plaine that euen in the worke of regeneration man may submit to it or hinder it God conuerteth no man against his will neither doth God force the will he onely bendeth the will by perswasions of promises and threatnings which man may submit vnto or dispise as before Ereu. What say you to that place of Math. 22. Compell them to come in Odeg. I say that power of compulsion was giuen to the seruants of the King and that was no other then by vsing strong arguments and perswasions through the power of the Spirit in them whereby they compelled or constrained the Gentiles to come vnto the mariage not by any violent working vpon their wills but perswading their wills by force of reason Thus is Lidia said to compell or constraine Paul to her house Act 16. â—5 not by vsing any thing else but strong perswasions and earnest intreaties Ereu. What say you to Ioh. 6. No man can come vnto me except the Father draw him Odeg. Reade the place and you shall see how the Father draweth vs vnto him not by any violent compulsion but by teaching for it is written in vers 45. Ioh. 6 4â— And they shall be all taught of God euery man therefore that hath heard and hath learned of the Father commeth to mee Thus God draweth not otherwise If he should not send his heauenly doctrine thus to draw men they could neuer come to Christ and therefore that any come to Christ it is by the Fathers drawing which drawing men haue power to put from them and resist as before hath beene proued Ereu. What say you to that place Phil. 2.13 For it is God that worketh in you both the will and the deede Odeg. God worketh all both in willing and doing wheresoeuer it is onely by his Word and Spirit perticularly the worke of regeneration hee worketh in man to will it and to doe it at which time man may submit vnto this worke of God and so be a co-worker with him Rom. 10.3 2. Cor. 6.1 or else he may resist this worke of God and put it from him as before hath beene largely proued And I desire it be obserued that some of the Caluinists granting that the vnregenerate hath power and will to resist hauing free-will to all euill as they say they grant the thing that we maintaine which is that God sending his Word and Spirit to worke our regeneration wee may resist it or not resist it If they affirme as some of them doe for they are deuided that the Elect though vnregenerate for so they imagine cannot resist then they hold the vnregenerate hath no more free-will to euill then to good contrary to their former opinion and to all the holy Scriptures and then is man depriued of all power to euill aswell as to good and God onely worketh both and that by compulsion wherin man hath no power to resist neither the good nor the euill Further it is confessed and it hath sufficiently beene proued that Adam in innocencie had not onely free-will but ability also to worke righteousnesse in the fight of his Creator but hauing sinned he lost not all will and power as is confessed and hath been proued but will and power to worke righteousnesse in the sight of God that hee lost and in stead thereof had a will and power to flye and hide himselfe from Gods presence but receiuing a proclamation from the Lord that his good pleasure was to shew him mercy in the promised seede and that he so loued him that he would not haue him perish but be saued here by is his will affected againe to seeke him euen by the loue and mercy of this good God who destroyed him not for his sinne but called him to his Grace and seeing his flesh vnable to please him sendeth him his Sonne whom if he will beleeue and obey he shall be made iust and righteous also the Lord setting before him life and death saluation through faith in Christ and condemnation through not beleeuing and vsing many reasons to the vnderstanding of man to chuse life and to auoide death Mans will is hereby perswaded to come againe to him from whom he runne away and to cry I haue sinned against heauen and against thee c. and so to submit to this Grace of God thus did God worke in Adam both the will and the deed not creating in him another will but changing his will from euill to good by reasons and perswasions this same did God in these Philippians and doth in all who haue no will nor power to come vnto him but God by the power of his Word and Spirit shewing him the benefit of life and the torment of eternall death and also that although of himselfe he cannot worke righteousnesse yet if he will beleeue in and obey Christ his Son he will in him accept his imperfect obedience and account him iust by this meanes and not otherwise is the will and deede wrought by God Thus much of mans will Of the Originall estate of Man-kinde Ereu. THis being the estate of men of vnderstanding which formerly you haue declared I now desire to be satisfied what is the estate of all Infants by generation that haue no vnderstanding whether they are in the estate of saluation or condemnation Odeg. I answer you that no Infant whatsoeuer is in the estate of condemnation of Hell with the wicked which I proue thus 1. Without sinne there is no condemnation RoÌ„ 6.23 Ezek. 18.4 20. 2. Without transgression of the Law there is no sinne 1. Iohn 3.4 RoÌ„ 5.13 It followeth then if Infants haue transgressed no Law there is no condemnation to them Ereu. I grant that without sinne there is no condemnatioÌ„ also without transgression of a law there is no sinne But had not Infants a Law giuen them in Adam Thou shalt not eate c and so Adam sinning they sinned in him to condemnation in hell Odeg. The Law giuen to Adam was Thou shalt not eat c In which is to be considered Adam had a life being when that Law was giuen but Infants had no life nor being as that time * Rom. 7. â— And the Law is giuen to them that knowes it and it hath dominion ouer a man as long as he liueth Therfore Infants hauing no being and so no knowledge nor being then liuing that Law had no dominion ouer them Ereu. But were not all men in Adams loynes and so hee sinning wee sinned Rom 5. Chap. Odeg. True it is we were in Adam but how not to bring any soule to Hell for the breach of that commandement Thou sh lt not eate for so the Lord hath said whose wayes are most equal All soules are mine both the soule of the Father and the soule of the Son that soule that sinneth it shall dye Yet as then that wicked Prouerbe was vsed The Fathers haue eaten sowre grages the Childrens teeth are set on edge and