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
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
to proue the thing he hath in hand that all the fleshly Israelites were not therefore in the estate of iustification to Saluation in that God did in this type declare the contrary For further probation hee bringeth another Scripture to proue Gen. â—5 21 Vers 10.11 that vnto Rebecca this same thing was declared before the Children were borne and when they had done neither good nor euill that the purpose of God might remain according to Election not by workes but by him that calleth It was said vnto her The Elder shal serue the Younger In which words th'Apostle plainely proueth that neither birth nor workes did preferre with God for this is the purpose of God to preferre and make superiour euen the youngest by birth or those that challenge nothing by birth or by workes but seek it by Gods free Election through faith in CHRIST IESVS also to reiect and make inferior all that seeke saluation by flesh birth or by workes euen as he did in these two types the Elder was the heyre by the Flesh and the younger was not of that Land of Promise a type of the estate of saluation and God foreseing what would come to passe that these two twinnes should be the Fathers of two great Nations and that the Younger would get the priuiledge from the Elder and so the Elder should serue the younger or be inferiour to the younger euen in this Couenant or Promise a type of that which was to come which type being so fit as it was for the Apostles purpose hee bringeth to prooue â—hat Fleshly birth or discent euen from Abraham was interrupted of olde in those typicall Promises to Abrah First not Ishmaell the Eldest but Isaac the Youngest I will make my Couenant with 2. To Isaac not Esau the eldest but Iacob the youngest shall be Lord or superior and haue that Couenant according to which types the truth is saith the Apostle that the Iewes the Elder brother * Luk. 15.25 Who seeke saluation by the Flesh or workes shall not haue it for that is against the word and promise of God but the Gentiles the younger * Vers 12. in the offer of the Gospell that seekes saluation onely by the free vndeserued Promise of God through faith in IESVS CHRIST these onely shall haue it for this is according to the purpose of Gods Election Now for the Scripture which followeth from Mal. 1.2.3 mentioned in the 13. Verse As it is written I haue loued Iacob and haue hated Esau the peruerters of these words of Paul will needes haue to be afore Esau and Iacob were borne and this we must beleeue because they say so but the Apostle hath no such meaning as shall both appeare by the Scripture it selfe and also from many other Scriptures Paul still followeth the confirmation of his Doctrine which is that thâ— Children of the Flesh or Law haue not therfore their onely priuiledge with God which he hath proued by the Promise of Sara's Son also by the Promise of Rebecca's youngesâ— sonne which were preferred before their Elder brethren vnto that typicall couenant and as in Vers 12. th'Apostle declared what thâ— Lord said should come to passe concerning Esau and Iacob and their Posterities beforâ— they were borne so proueth th'Apostle from Mal. 1.1 c. that the same did come to passe concerning them and their posterities many yeares after Esau and Iacob were dead and gone in the 12. Vers declaring what should come to passe in the 13. ver declaring what hath come to passe both prouing his Doctrine not when nor for what cause God loued Iacob and his Nation and hated Esau and his Nation but prouing that God did it which was sufficient for his purpose in hâ—nd to shew the error of the Iewes whose saluation hee so much sought who were perswaded that their acceptance with God stood in their being Abrahams seed obseruing the Law of Moses as before hath beene proued the times of shall and haue doe much differ Further God hated not Esau before hee was borne seeing there is not any Scripture to proue that God hateth any man before he hath first hated God as before in our conference of Predestination hath beene proued Esau hated God in contemning his Birth-right * GeÌ„ 25 3â— Heb. 12.16 long before Gods hatred of him and his posteritie spoken of Mal. 1. God loueth and saueth freely without desert but hateth and destroyeth not without desert Ereu. I blesse God you haue to my great consolation and satisfaction made manifest the Verses of this Scriptures thus farre that there remaineth no scruple in me Now therfore I pray you proceed What is Pauls meaning in Vers 14. what shall wee say then Is there Iniustice with God God forbid Odeg. This is th'Apostles meaning that as God rejected Esau for contemning his birth-right Verâ— 14. which God had giuen to him so the fleshly Isralites were of God rejected because they contemned their saluation offered them by faith in CHRIST IESVS and in this GOD is not vniust this is the Apostles meaning and not as the aduersary affirmeth that God is not vniust though he hate without cause hee neither hated Esau nor any man without cause For Esau and his posteritie hee hated for his wickednes as these Scriptures teach Amos 1.11 Obediah 10. c Further Paul himselfe besides many other places of Scripture in this very Epistle to the Romans Rom. 2.4.5 hath a very excellent discription of the Iustice of God speaking thus Or dispisest thou the riches of his Bountifulnes Patience and long sufferance not knowing that the bountifulnes of God leadeth thee to Repentance But thou after thine hardnes heart that refuseth to repent heapest vnto thy selfe wrath against the day of wrath and of the declaration of the iust Iudgement of God who will reward euery man according to his deedes What doth Paul call heere the iust Iudgement of GOD Ereu. To pay euery man the desert of his workes Odeg. But if he hated Esau before he was borne hee payed him not the reward of his woâ—ks forasmuch as Esau had done nothing before that hatred so it commeth to passe that this hatred of Esau agreeth not with Pauls rule of the iust iudgement of God But th'Apostle following still the thing he had in hand to proue that the Iewes could not haue saluation therefore because they were the children of the Flesh answers all objections that could bee made from his former Doctrine that God rejected all the Children of Abrahams flesh except such as sought it by Faith and such onely were the Children of the Promise in which there is no vnrighteousnes with God For further proofe wherof he bringeth Moses for example Vers 15. who wheÌ„ the seed of Abraham had prouoked him by their wickednes to cast them away Moses found Grace for himselfe and his people and prouoked God to shew mercy on them for he hath mercy on whom he will namely
th'Apostle * 1 Cor. 6.9.10 Ephes 5.5 bee not deceiued neither Fornicators nor Idolators nor Adulterers nor Wantons nor Buggerers nor Theeues nor Couetous nor Drunkards nor Raylers nor extortioners shall inherite the Kingdome of God From hence it is most plaine that a man that liueth in any one of these sinnes and hateth to be reformed hee shall neuer enter into the Kingdome of God except he repent of that his wickednes Ereu. The Scriptures are so plaine they cannot be denyed onely I would of all the rest haue this sin of Idolatry throughly discouered for many are exceedingly deceiued therein seeing themselues blameles in the other sinnes of which many indeed cannot be taxed although they be grosse Idolaters yet they blesse themselues in this their wickednes crying Peace when there is no peace Therefore shew I pray you what Idolatry is that all s eing it may auoyde it if they will not wilfully perish also that I may bee the better able to conuince others of it Odeg. Idolo-latria is a word compounded of Idolon signifying an Image shape forme likenes Idolatry 〈◊〉 â—ar or representation and Latria which signifie seruice worship obedience or reuerence so that Idolatry in short is a seruice of likenes either of false Gods in stead of the true or else of false worships in stead of the true hence is plaine that he that worshipeth a false God or pretendeth to worship the true God in a false maÌ„ner which indeed is not the worship of the true God for God cannot be worshipped after a false manner He is an Idolater shal neuer enter into Gods fauor without repentance for as the sin of speaking in the name of a false God and speaking falshood in the name of the true God is all one so shall the punishment be * Deut. 18.20 Ereu. You hauing now spoken something of Repentance in generall and particularly of Idolatrie of which euery soule that therein hath transgressed must repent or he cannot enter into the Kingdome of God as I see I pray you proceed to the next which is Faith Odeg. Faith toward God is diuersly taken in the Scriptures as 1. For a confident beleeuing that God is 2. What God through Christ hath done 3. Of what God through Christ hath promised 4. Of what God through Christ hath coÌ„manded All which a man hath in a measure before he repenteth for his Faith of these prouoketh him to repent but Faith in this place is taken for a confident assurance of the pardon of his sinnes repented of vnto iustification before God through Christ which no man can haue vntill he haue repented Ereu. The next in order is Baptismes aboue which is much controuersie therefore I desire to heare what you can say in it Odeg. There are in the new Testament diuers Baptismes mentioned which I shal speake of hereafter in their due places but now I am to speake of that which was called Iohns Baptisme as Paul calleth the Gospell his * Rom. 26. in that they were the teachers thereof not otherwise which Baptisme is Repentance for the remission of sinnes and washing with water into the Name of the Father c. In which it shall appeare who are to haue it who not Baptisme or washing with water appertaineth onely to them that declareth their repentance and Faith vnto those Disciples of Christ that Baptise them This appeareth by Iohn Baptist doctrine and practice he Preached the Baptisme of repentance for the remission of sinnes * Math. 1. â— and they were Baptised of him in Iorden confessing their sinnes * Math. 3.6 confirmed by the practise of IESVS his Disciples in the Cities of Israell they made and Baptised Disciples * Ioh. 4.1 3.22 Afterwards in his commission for all Nations Goe therefore make Disciples all Nations Baptising them * Mat. 28.19 c. He that shall beleeue and be Baptised shall be saued * Mark 16.16 c. According to which commission they continually taught and practised Amend and be Baptised euery one * Act. 2.38 Vers 4â— c. And they that gladly receiued the word were Baptised * Act. 2.38 Vers 4â— Assoone as they beleeued both men and women were Baptised * Act. 8.12 The Eunuch also when he beleeued was Baptised * Act. 10.47 Vers 36. c Cornelius likewise when he had receiued the holy Ghost * Act. 10.47 was Baptised Paul after his Conuersion was Baptised * Act. 9.18 Lydia and her houshold the Iaylor and his houshold when the word was Preached and they beleeued * Act. 16.15 32.33.34 Crispus his houshold when they beleeued * Act. 18.8 The Ephesians after they beleeued * Act. 19.5 These and all the Churches of the new Testament were Baptised after they beleeued as afterwards I shall haue occasion to make further probation of Ereu. This indeed was the practise of the Primitiue Churches it cannot bee denyed but they obiect 1. That was in the Churches infancie 2. They bid you proue this perpetuall Odeg. First when IESVS and his Apostles first planted those Churches they were at as perfect age and in as excellent estate as euer Churches can be at their first plantation but of this at large hereafter 2. All the CoÌ„mandements of Christ are perpetuall and remaine vntill his comming againe The last speaking of the Father is by the Sonne CHRIST * Heb. 1.2 his Commandements are to be kept without spot vntill his appearing * 1 Tim. 6.13.14 wee must earnestly contend for the maintainance of the faith once giueÌ„ to the Saincts * Iude 3. 1. Pet. 2 2â— This Doctrine that Peter preached amend be Baptised endureth for euer For the Lord hath established his word for euer * Psal 119.152 And if an Angell from heauen Preach or command otherwise let them bee accursed * Gal. 1.8.9 and he that taketh away this word of God God shall take his name out of the booke of life * Reuel 22.18.19 Who so changeth the Lawes of God is Antachrist that exalteth himselfe aboue God * Dan. 7.25 2 Thes 2.4 Ereu. Why may not Infants be Baptised Odeg. Because there is neither commandement example nor true consequence for it in all Christs perfect Testament who was faithfull as Moses in all his house * Heb. 3.2 c. and threatneth most dreadfull Iudgements against all such as either adde too or take from that his perfect Testament * Reuel 22.18.10 and the Sonne is worthy of more honor then the seruant Moses sends vs to him Deut. 18.15 The Father sends vs to him Mat. 17.5 There is now but one Law-giuer Iam. 4.12 That there is neither Commandement nor example in Christs Testament our aduersaries vsually grant and that there is no true consequence I shall manifestly proue taking away clearely all their objections to euery mans conscience in the sight of God First let
answere me to certaine thinges Was it not the Kings pleasure that all hee inuited should come vnto the Marriage both the first and the last called that they should bring wedding garments or did but hee dissemble in these thinges also was it his will they should kill his seruants that called them to the marriage Ereu. It was his will all should come and bring wedding garments for else he would not haue punished such as obeyed not his will in these thinges but it was not his will that they should kill his seruants for which cause he also punished them Odeg. And what thinke you of this that the Lord addeth Many are called but few are Elect whome doth he call Elect Ereu. Surely those that came cloathed in a wedding garment Col. 3.10 Rom. 13.14 Reuel 19.8 Iohn 3.36 which is Christs righteousnes put vpon vs making vs new creatures by Faith and Obedience Odeg. Now let vs rehearse the whole matter according to the Spirituall sence of this similitude This King is GOD who did first inuite the Iewes to the Kingdome of heauen who refusing the same and euilly entreating his seruants hee commanded his Apostles to Preach the Gospell to euery creature promising saluation to all that would deny themselues by laying away the pleasures of the Flesh and through Faith and obedience to CHRIST would take vp his crosse and follow him so putting on Christ as a wedding garment Ereu. I see that Election consisteth in this wedding garment the righteousnes of Christ which is Christ himselfe whome the faithfull doe put on by Faith and obedience Odeg. Yes all may see that winke not with their eyes that they are Elected and chosen A true discrâ—â—tion of Election who doe thus put on Christ and that our Election dependeth vpon this condition according to the Scriptures the Lord chooseth to himselfe a righteous man * Rom. 9 2â— 26.30 and they that were not Gods people shall bee his people and shee that was not beloued shall be beloued if they seeke righteousnes by Faith and * Rom. 1â— 5.7 these are the Elect according to the Election of Grace and this * 2 Pet. 1.10 Election must be made sure for the houshold of Faith the Church of God are the Elect of God and as the * 1 Thes 1. â—â— Col. 3 1â— Elect of God must put on the fruites of Faith Election is not of particuler person but of quallitie all persons are Gods generation * Act. 1â— 28 29. and those persons in whome he findeth faith and obedience of his meere mercy those persons he Electeth to saluation for the qualitie he findeth in them which hee himselfe hath wrought by his word and Spirit which they might haue resisted but did not but submitted to the righteousnes of God and this is Gods purpose of Election before the world was Rom. 8. â—â— And these are they whom God knew or acknowledged before for Gods knowing is vsually taken for acknowledging as Psal 1.6 Mat. 7.23 and predestinated to be made like to the Image of his Son whom he called iustified glorified c. This discription of Election not onely the Scriptures of God euery where approueâ—â— but also the Note in our English new Testament vpon Ephesians I. confirmeth in these wordes This is the true vnderstanding of Predestination that without any merites or deseruings of ours yea afore the foundadation of the world was laide God decreed with himselfe to saue through Christ all them that doe beleeue Ereu. Surely it seemeth to be as you say but by that reason Election seemeth not to be eternall but to follow vocation or calling And yet it is written that we were Elected before the foundation of the world that we should be holy Ephe. 1. Now in this similitude Math. 22. it seemeth God doth not Elect vs to be holy but because we are holy Odeg. This King the God of heauen and of mercy deliberated and decreed thus before the foundation of the world I will make man that he may dwell in Paradice and so be blessed but if hee fall from his estate I will send vpon the earth the heauenly Doctrine Gen. 3. The sâ—ede of the Woman shall breake the Serpents head c. whereby man may learne againe to be righteous and recouer againe a more blessed life And I will declare that Doctrine more plainly in the time of Abraham whom I will chuse out of the Caldeans and from that time forward I will teach him and his posteritie that Doctrine beginning with rudiments and principles but if they will not leâ—â—ne that Doctrine by tâ—ose rudimâ—nts I will then send vnto them my Sonne who by his Doctrine hath more power and vertue to teach then those rudiments of the Law but if they refuse to obey him also I will cause all Nations to be taught and so many of them being all called as doe not behaue â—hemselues as they ought I will cause to be punished the rest I will blesse and make happy and keepe for my guests Tell me now doe you beleeue the deliberation and decree of God was of this kinde Ereu. I doe thinke it so to haue beene Odeg. I his deliberation decree of God was manifested in time in types by the rudiments of the Law but with open face by the Doctrine of CHRIST the Sonne whom he sent in the Flesh First to offer saluation to the Iewes by the condition of the righteousnes which is by Faith who generally refusing it and so the partition wall being broken downe that is all the difference betwixt Iewes and Gentiles being taken away God did chuse all men Good and bad vpon the condition aforesaid to the Kingdome of heauen Christ declaring Goe Preach the Gospell to euery creature Mark 16. yea euen to all men that were fallen in Adam for it must needes be that the good worke and Grace of Christ extends it selfe as farre as the euill worke and sinne of Adam for otherwise hee could in no sort be truely saide to be the Lambe of God that taketh away the Sinne of the world neither should that saying be true Where sinne abounded there Grace abouÌ„ded much more for the Grace of CHRIST should be ouercome and excelled by the sinne of Adam if CHRIST could not saue all whome Adam destroyed Therefore all men vnto whome the Gospell is Preached were Elected vnto saluation in Christ not actually for they could not be actually chosen before they had actually any being but in the Eternall purpose of God vpon the condition afore spoken For the Eternall purpose and Decree of God may be called Eternall Election wherevpon chiefely the saluation of all men doth depend Paul speaketh of this Election when he saith Ephes 1. That wee were Elected before the Creation of the world that it may appeare that they that are in Christ are not actually Elected before they be instructed and taught Consider what Paul saith vnto these
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
wherfore shall not the children be condemned for the sinne of their Father euen so is it now most strongly vrged although God hath not onely forbidden it but plainely said the soule that sinneth shall dye the Son shall not beare the iniquitie of the Father but the wickednes of the wicked shall be vpon himselfe Further I desire it may well be obserued that Mankinde was onely in Adam in their bodily substance ☞ for of one blood God made all mankinde to dwell on the face of the earth and euen as Adam had his body from the earth yet without forme for God gaue him a forme and a soule by breathing into him the breath of life * Gen. 2.7 euen so haue wee all our earthly being from Adam he is the Father of our bodies in respect of matter but our forme and soules come froÌ„ God he is the Father of our Spirits * Heb. 12.9 Eccles 12.7 8.8 that earthly matter was in Adam of which our bodies are made as Adam was in the earth before his body was made Thus no otherwise were we in Adam but as Adam was not in the earth in forme and soule no more were wee in Adam in forme soule And as God gaue no Law to Adam before hee gaue him a soule of reason vnderstanding no more doth he giue to any of Adams posterity any law till he giue them soules of reason vnderstanding as we plainely see by Moses Deut. 11.2 I speake not to your â—hildren which haue neither known nor seen c. They must be taught it when they can vnderstand it Vers 19. The Gospell also speakes to them that haue eares to heare * Mat. 13.9 1 Cor. 10.15 To them that haue vnderstanding that can iudge what is said Further I say it was neuer Gods purpose to execute vpon Adam for that transgressioÌ„ condemnatioÌ„ to hel in that he purposed to send Christ betwixt in whom Adam beleeuing he should be saued If Adam himselfe for his own sin was not condemned to hell without remedy shall any of his posteritie be sent to hell without remedy that for his sinne seeing they fell no deeper in the transgression then he if so deepe Is this equall and right for the Iudge of all the earth to doe The Scriptures saith Gen. 18.25 This is condemnatioÌ„ Ioh. 9. that light or Christ that true light is come into the world and men loue darknes better Ioh. 3.19 Ioh. 16.9 Mark 16.16 Rom. 11.21 and Christ will condemne the world of sinne because they beleeue not in him condemnatioÌ„ consisteth in refusing Christ he that will not belieue shall be damned and not else for God hath shut vp all in vnbeliefe Adam by that transgression depriued himselfe of Gods fauour in that estate wherein he was in Paradice notwithstanding the promise of Christ hath by this his sinne procured this iudgement cursed is the earth for thy sake in sorrow shalt thou eate of it all the dayes of thy life and in the sweat of thy face thou shalt eate thy bread till thou return to the earth for out of it wast thou taken because thou art dust Gen. 3.17 c. and to dust shalt thou returne Thus Adam brought himselfe all his posteritie the earth and euery creature in it Rom. 8.20 c. to vanity and into the bondage of corruption And in this estate are all Adams sonnes begotten and borne so that by Adams sinne vanity corruption and death went ouer all not onely ouer the generation of Adam but ouer all Flesh and the curse extended to the earth and euery creature in it And so Infants haue originall as they call it corruption as all other creatures haue yet you may see that those that dye haue corruption in or by Adams sinne if all not be cast into hell fire which is prepared onely for the Deuill his Angels and the wicked Now for the place by you alledged by the offence of one the fault came on all men to coÌ„demnation Rom. 5.18 Vers 19. For by one mans disobedience many were made sinners that is all c. You see I haue proued before that none of Adams posteritie shall be damned for his sinne but for their owne when they haue a soule of reason and vnderstanding and a righteous law is giuen them for sinne is not imputed while there is no law I haue also shewed that neither Adam nor any shall goe to hell for that sinne but for refusing Christ but this is the meaning of the holy Ghost that by Adams sinne all his posterity haue weake * Rom. 8 3 natures by the which when the commandement comes * Cha. 7.10 they cannot obey and liue but sinne and so dye till when they are aliue without the law so saith the Apostle * Verse 9. and thus is verified that all both Iewes and Gentiles are vnder sinne Rom. 3. there is none righteous no not one there is none that seeketh God they haue all gone out of the way c. Read on the Scripture and you may euidently see that neither this nor any part of Gods word is spoken to or of Infants the Apostle saith vers 9. Now wee know that whatsoeuer the law saith it saith it to them that are vnder the law Infants are vnder no law therefore transgression cannot be imputed to them for where no law is there is no transgression * Rom. 4.15 Thus by Adams falling from this estate he was in and in him all mankinde God giuing man his precepts which man in himselfe by reason of weake flesh cannot obey all men fall vnder the wrath of God and thus they are said by nature to be the children of wrath Ephes 2.3 for the law causeth wrath Rom. 4.15 And this is the Apostles meaning yet as God left not Adam in his sinne but prouided him meanes of reconciliation so hath he for all for both the places proue that as the fault came by one vnto condemnation so by the iustifying of one the benefit abounded towards all men to the iustification of life for Grace by Christ abounded much aboue Adams sinne * Vers 20. not onely of many sinnes in a few persons as is commonly supposed but euen as vniuersally as Adams sinne extended for if all be dead * 2. Cor. 5.14.15 then Christ died for all and the reason that many haue no benefit by it is not because it aboundeth not but because they put the word of Grace from them Act. 13.44 Act. 7.51 and iudge themselues vnworthy of euerlasting life and resist the holy Ghost And thus farre Infants that know not their right hand from their left * Ionah 4.11 that are as destitute of vnderstanding as of malice * 1. Cor. 14.20 that haue no knowledge betweene good and euill * Deu. 1.39 that Christ so often accounteth Innocents * Math. 18.3.4 â—9
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
it be obserued what Baptisme is I say a washing away the filth of the Flesh is not Baptisme that is the least part of Baptisme where the greater is and where the greater is wanting it is no part of Baptisme at all the which not onely the Scriptures teach but our aduersaries confesse as shal be shewed First the Scriptures teach that the Baptisme that saueth vs is not the putting away the filth of the Flesh but in that a good Conscience maketh request vnto God * 1. Pet. 3.21 c. It is the Baptisme of repentance for remission of sinnes * Mark 1.4 The Sprinkling of the heart from an euill conscience and washing the body with pure water is that whereby wee come to God * Heb. 10.22 It is the washing of the new birth and renuing of the holy Ghost * Tit. 3.5 For we must be borne of the Spirit or we cannot enter into the Kingdome of God * Ioh. 3.5 for nothing auayleth in CHRIST but a new creature * 2. Cor. 5. Gal. 6. 2. The Cathechisme set forth by authority saith That a Sacrament as Baptisme c. hath two partes the outward visible signe and the inward Spirituall Grace the outward visible signe is Water c. the inward Spirituall Grace is a death vnto sinne a new birth vnto righteousnes The English Primmer for being by Nature borne in sinne and the children of wrath we are hereby made the children of Grace And further they confesse that Repentance and Faith is required of euery person to bee Baptised Repentance whereby they forsake sinne and Faith whereby they stedfastly beleeue the Promise of God made to them in that Sacrament And Vrsinus saith thus * Cathechism pag. 723. Hee that shall beleeue c. In these wordes is noted briefly the right vse of Baptisme in which right vse the Sacraments are ratefied but in whatsoeuer corrupt and vnlawfull vse and administration the Sacraments are no Sacraments but are Sacraments to them onely who receiue them with a true Faith c. All which being considered If they cannot proue and that by the Scriptures that Infants haue their hearts Sprinkled from an euill conscience and so haue a good Conscience that they haue Repentance that they haue the washing of the new birth which is to be born againe euen of the Spirit and that they haue Faith I say all these or any one of them let them proue by Scripture Infants haue or else their consequence vanisheth and it is no Sacrament by their owne confession The blasphemous inuention of Pope Iginius will nothing auayle them which is that they haue or doe performe them by their Godfathers and Godmothers for the which there is not the least shew in all the Scriptures of God For the iust shall liue by his owne Faith * Heb. 2.4 Rom. 1.17 Gal. 3.11 Heb. 10.38 the righteousnes of the righteous shall * Ezek. 18. 14. be vpon himselfe Iust Iob Noah and Daniell shall deliuer neither Sonne nor Daughter but onely themselues by their righteousnes * Ezek. 14. Chap. They affirme indeed that Infants be regenerate but let vs agree what Regeneration is so Repentance Faith by Gods Scriptures then it will appeare plainly Infants haue them not Regeneration is a turning from sinne to God * Rom. 6.11 1 Thes 1.9 Tit. 3.5 Repentance is a sight and knowing of sinne by the Law a confessing of sinne a sorrowing for sinne and a promise and endeauour to forsake sinne as before Heb. 11.1 Faith is the ground or assurance of thinges hoped for the euidence of things not seene and it is accompanied with obedience Iam. 2.17.26 For Faith without works is dead Our aduersaries say Repentance is a forsaking of sinne and Faith is a stedfast beleeuing of the Promises of God made to them that are Baptised Let them either now proue that Infants are turned from sinne to God in righteousnes that they see know sinne by the Law that they confesse sinne sorrow for it and promise and endeauour to forsake it that they haue stedfast beliefe of the promises of God Let them proue these or they say nothing and wee may truely conclude they are neither Regenerate neither haue they Repentance nor Faith and so may by no consequence be Baptised Ereu. They alledge Act. 2. as a place much making for them Amend your liues and bee Baptised euery one of you in the Name of the Lord Iesus Christ for the Promise is made to you and to your Children and to all that are a farre off euen as many as the Lord our God shall call Odeg. The place truely considered maketh against themselues for these to whom the Apostle speaketh being pricked in their hearts by the call of God in Peters Preaching and crying out men brethren what shall we do Peter answeres them Amend your liues and be Baptised euery one not onely be Baptised but also amend your liues and such as gladly receiued his word were Baptised So that Fathers of the Iewes and their Children and Fathers of the Gentiles and their Children must all amend their liues and be Baptised gladly receiue the word or else this Promise here made appertaineth not to them for the Promise is to all that the Lord our God shall call Fathers and Children Children must amend their liues and gladly receiue the word or else their sinnes cannot bee put away neither can their Fathers repentance saue them from damnation Againe let it be well obserued that this Couenant or Promise * Act. 1. is the couenant of saluation by Christ made vnto the Children of Abraham vpon the same Condition that it is made to Abraham himselfe namely vpon repentance and Faith in Christ as is most plaine in these wordes * Act. 13.31 c. And wee declare vnto you that touching the Promise made vnto the Fathers God hath fulfilled it vnto vs their Children in that hee raised vp IESVS from the dead Verse 38. c. And bee it knowne vnto you therefore men and brethren that through this man is Preached vnto you remission of sinnes and from all things from the which yee could not be iustified by the Law of Moses by him euery one that beleeueth is iustified In these wordes we see the Promise made vnto the Fathers is thus fulfilled to their Children that Christ is raised from the dead that through him they might haue remission of sinnes euen euery one that beleeueth might bee iustified Fathers and Children And whereas many stumble at the worde Children conceiuing that it is meant of Infants it is heere and elsewhere vsed often in the Scriptures for men of vnderstanding * Act. 3.25 Gal. 4.19 1 Cor. 14.20 Heb. 2.10.14 1 Ioh. 12 28. â— 21 3.18 Ereu. They obiect 1. Cor. 7.14 the Children of beleeuing Parents are holy and being holy they may be Baptised say they Odeg. This place
indeed is much alledged for infants Baptisme but what truth there is in it will easily appeare The force of th'Apostles argument is to the belieuers in Corinthus If your Children in your owne iudgement be holy and you doe not put them away when you are conuerted to the Faith but vse them still as your children to all those vses whereto children are appointed then may you keepe your Wiues being holy they being of a nearer naturall bond then your Children and vse them still as your Wiues to all those vses whereto they are appointed This appeares in Vers 14 in these wordes Else were your Children vncleane but now they are holy as if hee should say If your vnbeleeuing Wiues were not holy then your children were not holy but you make no question of your children and therfore your wiues are holy much more for so these words shew Else were your Children vncleane but now are they holy Holinesse in Scripture is taken two wayes 1. Either when a person or thing is sanctified or set apart from the Common or prophane vse vnto the seruice of God Exod. 35.2 16.23 as was the Saboth day sanctified to the Lord as was Israell * Leuit. 20 26. Exod 13.2 or 2. When a person or thing is set apart or sanctified to the beleeuer * 1 Tim. 4.5 Tit. 1.15 Thus is the vnbeleeuing Wife holy and thus are the Children holy and not otherwise There is now no sanctification to God of a person but such as whose harts are purified by Faith in CHRIST IESVS * Act. 15.9 1. Cor. 12. 1 Pet. 1 16.2◠c. Now the Apostle saith The beleeuing man is holy and the vnbeleeuing wife is holy or sanctified now the question is whether the Children are holy as the beleeuer or as the vnbeleuer If as the beleeuer as they say then are they seperated from cōmon vses in which they were vsed and are set now apart to Gods vse and can testifie that their hearts are purified by Faith But if their holines be as the vnbeleeuers as we say thē are they clean to the vse of the beleeuer as his vnbeleeuing Wife is not otherwise Further th'Apostle doth not say Else were your Infants vncleane c. but else were your Children vncleane but now they are holy so that all the Children of beleeuers though of age and vnbeleeuers are as holy by this place as Infants and then we would know how vnbeleeuing Children can be holy if not as the vnbeleeuing Wife is holy that is to the vse of their Parents in the duties of relation Therefore to conclude If their argument be good they that are holy must be Baptised then vnbeleeuers whether Wiues or Children aswell as Infants must be Baptised for the Apostle affirmeth they are holy Ereu. Another obiection they haue the Scriptures of the new Testament maketh mention of two Baptismes one is called Iohns Baptisme or the Baptisme with Water of which all were partakers that came for it euen Infants and none were reiected the other is called Christs Baptisme which is peculier to the Elect onely Odeg. Wee reade in the Scripture of more Baptismes then 2. as the Baptisme of affliction * Mat. 20.22 and so there are .3 Baptismes and all are Christs but we will speake of the two former and first of Iohns Some pretend Iohns Baptisme was onely washing with water the filth of the Flesh and altogether without the Spirit which is vaine to imagine For it is most apparant that the Apostles had the Spirit of God before they had Christs Baptisme Act. 2. As Math. 16. proues it double for none can say that Iesus is the Lord but by the holy Ghost * 1 Cor. 12.3 But Peter in the name of them all confessed IESVS to be the Lord And Christ saith Not Flesh and blood but the Father reuealed it to him * Ioh. 16.30 Also it is said they all beleeued also on them all he breathed and said Receiue the holy Ghost * Ioh. 20.22 All which was before the Baptisme Act. 2. Againe Faith is the guift of the * 1 Cor. 12.9 Spirit which the Samaritanes and Ephesians had before they receiued that Baptisme of Christ the holy Ghost and Fire * Act. 8. 19. chap. In short wee read that Appollos had the Spirit of God plenteously and yet knew but the Baptisme of Iohn onely * Act. 18.25 And againe Christ sent forth the 12. to Preach the Gospell to heale the Sicke to clense the Leapers to cast out Deuils and said freely yee haue receiued freely giue * Math. 10. After the 70. were sent and subdued Deuils * Luk. 10. c. All which they could not doe without Gods Spirit If any obiect that the holy Ghost was not giuen because Iesus was not yet glorified * Ioh. 7.39 wee answer this is the Baptisme the holy Ghost and Fire we are in the second place to speake of Secondly Christs Baptisme the holy Ghost and Fire was prophesied of by Iohn * Math. 3. promised by Christ * Ioh. 14.16 Act. 1.5 and performed first vpon the Apostles 2. Vpon the Samaritanes by the hands of the Apostles Act. 2. Act. 8. 3. Vpon Cornelius and his houshold as vpon the Apostles at the first If any aske what this Baptisme was Act. 10.44 11.15.16 Peter answers them It was the fulfilling of Ioels Prophesie to confirme the ministerie of the Gospell at the beginning * Heb. 2.3 Againe this Baptisme was not so cōmon no not in the Primitiue Church as Iohns Baptisme and the Baptisme of afflictions for imediatly to speake with tongues c. was peculiar vnto some then * 1. Cor. 12.30 and is not now to be expected of any but to shew repentance of sinne Math. 3.6 Act. 2.41 Act. 8.12.13 37. and Faith in Christ was required of euery one comming for Baptisme with water to Iohn to Peter to Phillip and others so also the other Baptisme of afflictions All that will liue Godly in Christ Iesus must be Baptised with * Mark 10.39 2 Tim. ◠12. Two of these 3. is common to all the Saincts the third now not to be expected of any and therfore if that were onely Christs Baptisme Act. 2. no man now can receiue it I haue the largelier spoken of this because they are vsually so confounded together Ereu. Another place they alledge which is 1. Cor. 10.1 c. The Israelites were Baptised vnto Moses c. where were many Infants with their Parents Odeg. This place is exceedingly misconceiued being brought to proue Infants baptisme I will take a little paines therfore to open and explaine the place In the calling of this Baptisme all may see the drift and meaning of the holy Ghost not that Moses did at all wash them with water in the Cloude and Sea but th'Apostle writing to the Saincts at Corinth exhorted them among other things
nor performe the same For although God required of all Abra seed to Circumcise their males which was the performance of their part of the Couenant Gen. 17. Yet hee required no more of the male of 8. dayes old neither could it promise nor performe any more then the Female And God was asmuch the God of the female Infants of Abra concerning whome nothing was required as hee was the God of the male Infants of whom nothing was required onely their Parents required to Circumcise them in obedience to God and to teach them the circumcision of the heart which by that type they were to learne and that the word Seede or Children is not meant Infants but men of vnderstanding I haue shewed formerly in Pag. 136. Further this Couenant Gen. 17. is made with Abraham and his seed not with euery faithfull man and his seed is euery faithfull man AbrahaÌ„ what proofe for that It is well if we bee Abrahams seed let vs be content to haue Abra for our Father whose Children if these men were they would teach their children to seeke saluation and all their priuiledges Spirituall with God by Faith only and not by their Fleshly discent as they doe Thus all may see all these their deuices are as the Potters clay their dawbing will not holde their wall and they shall bee destroyed together if they repent not Ereu. It is obiected that circumcision was a seale of Faith to Abraham * Rom. 4. Odeg. It is said Abraham receiued the signe of circumcisioÌ„ the seale of the righteousnes of the faith which he had when he was vncircumcised that he should be the Father of the faithfull whether circumcised or vncircumcised This place proueth Vers 11. that Abraham receiued circumcision to seale vp his Fatherhood of the faithfull not that he receiued it to seale vp his Faith in the Messiah which he had * Gen. 12 with 17. 24. yeares before he was circumcised but that it was a seale of his Faith in beleeuing God that hee should be the Father of many Nations * Gen. 12 Rom. 4. â— this was imputed to him for righteousnesse * Vers 2â— The intendment of the Apostle in this place being to proue that whereas the Iewes sought righteousnes by beiag Abrahams fleshly childreÌ„ * Ioh. 8.39.53 as these obiecters doe by supposing they are the children of the faithfull successiuely through by the flesh or by workes for hee found nothing thereby * Rom. 4.1 but his iustification was by Faith long before he was circumcised God finding him so faithfull continually would make him the Father of all the faithfull and so he receiued circumcision a seale of his Faith that he should be the Father of the faithfull and therefore taught that all that will be Abrahams Children indeed must not regard to be the Children of the Law or flesh but of his Faith for if Abraham himselfe found nothing by the flesh for iustification what can any fleshly Children finde by the same And besides it is a very farre set thing to say AbrahaÌ„ receiued circumcision a seale of the Faith which he had before therefore all that receiued circumcision it was vnto them a seale of faith consequently Infants may be baptised I haue shewed AbrahaÌ„ receiued circumcision as none receiued it also that faith was required of none to circumcision but Faith is required to baptisme and therfore these be but mens dreames chaffe in stead of wheat All may see they haue nothing to say for Infants baptisme Christs perfect Testament affoording them no tittle of proofe only they goe about to establish the Couenant of the Gospel which is saluation by Christ to euery sinner through Faith vnto the Children of the Law or flesh contrary to the expresse wordes of the holy Ghost For if they that are of the Lawe be heyres Faith is made voide and the promise is made of none effect but it is by Faith that it might come by Grace vnto all the seed of the faith of Abraham * In Rom. â— 14.16 As also see Gal. 3.22 Rom. 9.8 〈◊〉 are they compelled to runne to the old Testament though it and not serue them and f oÌ„ thence to fetch the chiefe corner Stone of their building viz. from circumcision and wholy forsake the newe Testament practise of the Apostles 〈…〉 Moses disciples as if Christ were not 〈…〉 teach them his new Testament but 〈…〉 the new of the olde 〈…〉 of the Law th' 〈…〉 th◠〈◊〉 beheld 〈…〉 and what is the issue of all this truth and experience teacheth a accessiâ—â— of maintayning that harlot and strumpet Rome to be Gods Church and people as that apostate Franâ—◠〈◊〉 and others haue done as indeed it cannot be auoyded for if Infants be to be baptised by the rule of circumcision according to their owne ground their estate is such If they deny Romes estate to be such in their outward standing they baptising Infants from generation to generation as they haue done let them shew when and how they became no people of God nor is Church Ereu. It is sufficient that you haue cleared all obiections proued that the baptising of Infants is not warranted by Gods worde besides all which I haue not long since seene a Booke translated out of Duch and Printed in English proouing that this inuention of Infants baptisme was brought in and Decreed by diuers Emperors Popes and Counsels so that I am euery way satisfied in this onely Iohn Robinson Preacher to the English at Leyden hath Printed halfe a sheet of paper who laboureth to proue that none may baptise but Pastors or Elders of a Church for other Officers to baptise I conceiue not that he meaneth and consequently that you and all your companies in England wanting Pastors are vnbaptised To Iohn Robinson Odeg. In this thing we are iustly called vpon and therefore I shall manifest that any Disciple of CHRIST that hath receiued power and commaundment from God to Preach and conuert though no Pastor may also by the same power commaundment baptise which I will first proue by the Scriptures and then answer this obiections perticularly But first I will lay down a maine foundatioÌ„ which being sufficiently proued the euident truth shall plainly appear and this it is That the members and Churches of Christ are so made both by Faith and Baptisme and not by the one only which being true it will follow that neither the Church members of Rome are members and Church of Christ because Faith is neither required nor performed thereto nor yet any profession of people that seperate from Rome as from no Church of Christ retayning Romes Baptisme and building new Churches without Baptisme That the members and Churches of Christ are so made by Faith and Baptisme euen by both it is proued in Rom. 11.20 c. where th'Apostle sheweth That the Church at Rome the Gentiles were grafted into Christ the head of the body