A censure upon the dialogue of the Anabaptists intituled, A description of what God hath predestinated concerning man ... By Henry Ainsworth.

A CENSVRE UPON A DIALOGVE of the Anabaptists , intituled , A Description of what God hath Predestinated concerning MAN , &c.

BEING requested by some , whose mindes the Anabaptists would cumber with their errours , to shew my judgement on their foresaid Book ; I haue set down these few observations .

In the first part which they intitle of Predestination , they commit a double fault , 1 They confirme not by holy Writ their owne doctrine : for in the third page of their Dialogue , they describe Gods Predestination out of their own head ; not one Scripture brought to proue that they say : neither can they justifie by Gods word that their description , wherein some things are erroneous , some ambiguous and sophisticall till they be cleared . 2 They abuse and calumniate the doctrine of those whom they call Calvinists , and would father upon them absurdities , errours , blasphemies : taking advantage upon some harsh phrases , concluding against them worse things then either they spake or meant ; passing over the explanations to be seene in sundry of their workes , which will cleare them of the errours that these men would enforce upon them .

The differences which they make ( in page 4 ) between the Calvinists doctrine and theirs , are fraudulent and iniurious . As betweene All things , and all good things : where first these Anabaptists doe differ from the plaine Scriptures , which testifie that All things were created by Christ , Col. 1 16 , and without him was not any thing made that was made , 1 Ioh. 1 2. Secondly , they cannot be ignorant but that we hold all things that were made to bee very good , Gen. 1 31 , so this difference they forged out of their idle heads .

The 2 & 3 differences , as that the Calvinists should say , whatsoever is done ( murther or the like ) commeth from God ; and that God is the principall cause and author of all things , appointing all things to the one part and to the other , damnation as salvation , vice as vertue . But the Anabaptists say , whatsoever good is done commeth from God , but no evill things that are done ; and that God is the principall cause and author of all good , and of salvation to all men ; but the devill is the author of all evill . In these differences they set down some errour , with calumnie and sophistrie .

Errour it is to say , God appoi●ted not Damnation as Salvation : wherein againe they proclaime themselues diff●rent from holy Scripture . For damnation being a work of Gods justice upon the reprobates , ( as salvation is a work of his grace towards his elect , ) comm●th from God , and is by him appointed ; as those Scriptures plai●ly testifie , Mat. 25 41 , Iude v. 4 , 2 Pet. 2 3 ● 9 , Rom. 9 22.

That any of us should say , murther and other l●ke vices come from God , and are appointed by him , is injurious sophistication . We hold not God to be the principall cause or author of any evill as it is sin ; but onely of evill as it is condigne punishment for sin , accord●ng to Esa. 45 7 , Amos 3 6. Concerning murther , and other like actions , we distinguish between the action as it is naturall , and as it is morall . All actions as they are meerely naturall , are of God : for in him we liue , and moue , and haue our being , Act 17 28 , without him no man can moue his hand to smite h●s neghbour . As they are morall , Gods providence concerning them is twofold : for as they are vicious & sinfully done , God doth them not , but suffreth them so to be done : as they haue in them respect of justice and punishment , so God doth , appointeth , commandeth them to be done : As , the defiling of Davids Concubines , being considered in the sinfulnesse of it , proceeded from Absaloms wicked lust , and A●hitophels wicked counsell , 2 Sam. 16 21 22. thus God did it not , but suffered it to be done . But considering it as a punishment or chastisement for Davids sin , the Scripture telleth us , that God took Davids wiues and gaue them to Absalom , and God did this thing , 2 Sam 12 11 12. The murdering of the Israelites by the Assy●●ans , of the I●wes by the Babylonians , was a very si●full action done by these Heathens ; and thus God suffred them to doe it : But as it was a just punishment for his peoples iniquitie , God sent those heathens against the hypocriticall nation , Esa 10 ▪ 5 6. God caused the Iewes to fall by the sword , he made Ierusalem desolate , he hims●lfe fought against them with an outstretched hand , he deliver●d them into the hands of Nebuchadrezar ; he prepared destroy●rs against th●m , he gaue them into the hand of those that sought their lif● : the Babylonians w●re his servants , whom he sent and took , and brought against the land ; though those H●ath●ns for their iniquitie in doing this , were afterward punished , Ier. 19 ▪ 7 8 , & 21 5 7 , and 22 7 25 , & 25 9 12. Other examples ma●y are in the Scriptures , how these actions which men did most sinfully , G●d did the same actions by those evill men ; most justly : either for judgment upon reprobats , or for chastisement & mercy unto his ch●sen .

They inveigh against us , Page 5. as teaching that God decreed that Adam could not but sinne ; that God commanded him not to sin , and yet decreed that he should not sinne . Answ. They proceed in wronging us . We teach not that God decreed sinne should be done , otherwise then by suffering it to be done . He never decreed either to doe sinne , or to command it to be done , or to approue it being done . Neither did any decree of God force Adam to sin ; he might haue haue avoided sinning if he had would : but he would not continue in obedience , he sinned willingly .

Further , they feigne us to say , Page ● . that though God by his reveiled will commanded Adam not to sin , yet in his secret will he decreed he sh●uld sin . Answ. God neither openly nor secretly decreeth or willeth sin as sin : for he is not a God that hath pleasure in wickednes , Psal. 5 4. They keep their wont therefore in calumniating us . Also they erre , in refusing the distinction between Gods revealed and his secret will , whereby we understand not two wils in God , but one and the same will , partly revealed , partly concealed from us and secret , according to Deut. 29 29. By his reveiled will or commandement , God would haue Abraham to kill his son , Gen. 22 , by his secret will ( not th●n reveiled to Abraham but afterward ) hee would not haue him killed . Page 7.

They goe on and would proue , that God did neither decree , nor lay any ne●essity on Adam to transgresse . But they labour in the wind , and would proue that which we confesse , yet in their proofe lurketh errour ; for they affirme , that God left not Adam unfurnished with any thing that ●ight support him in that estate in which he created him . For th●s th●y bring no word of God , but broach their own fansi●s . A●am was unfurnished of Gods gracious help to support him when h● was tempted : for want of it , he willingly yeelded unto Sa●an : by it , he might and would haue resisted all tentations ; even as the elect Angels having this grace , are supported so as they shall never fall . Adam in deed was so furnished of God , that no power or frawd of Satan could haue vanquished him , unl●sse he himselfe would voluntary yeeld : which he did , and therefore had no excuse for his sinne . But God ( if he had pleased ) could so haue confirmed his will in good , could so haue supported him with grace in tentation , that his will should not at all haue declined to evill . This God did not , because so it pleased him ; and he was not bound to giue Adam more grace , then that which he had bestowed on him : which was so great , that no power of devils could haue prevailed , if the man had not willingly fallen .

They proceed to manifest two things : first , Of Adams state , Pag. 10 1● . viz. that God could not make him otherwise then be made him , that is mutable , able to obey his precepts : but not unchangeably good . Ans. Not to reason of things too high for us , how God could haue made man : I grant that men and Angels , and all cr●atures are changeable : and that Adam was able to obey all Gods commandements , if he had would : but this proveth not that he was furnished with all things that might support him in that good estate : for he had not speciall grace from God to stablish his will in good ; which the Lord could haue done , and then Adam had not sinned . Whereas they adde , God did not decree and force him to sinne ; we say the same , and they sinfully wrong us to impute such blasphemy unto us . 2 The second thing they would manifest is ; That many things bee done against the will of God . Answ. This as it is set down is false : For it was the will of God to suffer Adam to fall , else he had not fallen : and God willingly suff●reth all the sinnes done under the Sun ; for if he would not suff●r them , the creatures could not doe them . But understanding by Gods will his commandement , or his approbation : so it is true , that too many things are done against Gods will : and this they need not goe about to proue , for none ( I thinke ) denyeth it .

Page 13. But they scoffe at the distinction between the action , and the sin of the action , and call it meerely a fabulous riddle : and say , the subtilty of the Riddle is this , that sin is nothing : whereupon they pleasantly inferre , that malefactors are punished for nothing . Answ. Had they not a better faculty in deriding then in disputing , they would not haue called it a fabulous riddle . I haue before proved that all actions of men as they are naturall , all motions inward or outward , are of God , Act. 17 28. Againe , I haue proved that the actions of Assyria and Babylon , were just and holy actions as God did them ; but wicked & sinfull as men performed them Therfore the action and the sin of the action are rightly and needfully distinguished , seeing Gods hand is in the one , but not in the other . That sin is no substantiall thing is plaine , seeing all things were made by God , Ioh. 1 2 , but sinne he never made : it is a vicious quality infecting the good things which God made , and corrupting their actions . And thus though sin be not simply nothing , yet it is no substantial thing . Their definition of sin , that it is a thought , word , or deed , contrary to the will of God ▪ is no perfect definition : for there is an hereditary sin from Adam , which all haue , before they can either doe , or speak , or think : of which point we are to treat anon . Their inference that they which hold God to be the author of the deed which is sinne , hold him to be the author of sinne , is denyed and before disproved . We know God was author of the deed of sending Ioseph into Aegypt : for he sent him ●hither , partly to try and humble Ioseph , partly to provide for Iakobs family , Psal. 10● 17 19 , Gen. 45 7 8 , yet was ●e not author of the sin committed in sending him , that was of the Patriarchs , moved with envy , Act. 7 9.

They charge M. Knox with wide wandring , and large bl●sphemy , Pag. 15 16. for ascribing to the providence of God , wh●tsoever the Ethnickes attributed to fortune : Their reason is this , who knoweth not that unto fortune , the Ethnicks ascribe all perverse and pestilent wickednesse . Answ. Herein they wander from the truth , and blaspheme it . Gods providence extendeth further then to such things as he himselfe is author and doer of : it extendeth to all the most horrible sinnes in the world , which he willingly suffereth to be done , and provideth in what manner and measure he will suffer them to be done , and by his wisedome knoweth to bring good out of the worst and most sinfull deed . Could Adam haue been tempted to sin , if God had not given Satan leaue to tempt ? Could he haue fallen , if God had not left him to himselfe ? Was not Gods providence in Absaloms horrible sinne when he defiled his fathers wiues ; seeing God foretold it , and the manner of it , before all Israel , and before the Sun ? 2 Sam. 12 11 12. Gods providence suff●red Shimeis sinne when he cursed David : his providence kept Abimilech from sinning in defiling Sarah , Gen. 20 3 6. To conclude , it is neere unto Atheisme & Epicurisme to deny Gods providence in any the least thing or action be it good or evill .

But these men inferre worse matter ; Page 16. asking whether any thing may be spoken more repugnant to the nature of God , or contrary to his word &c. then to say that God punisheth man with hell torments , for doing those things which he himselfe hath predestinated , ordeyned , decreed , determined , appointed , willed and compelled him to doe , and that whi●h a man cannot choose , but must needs doe by the force and compulsion of his predestination . Ans Bold calumniators , which woul make the worl● beleeue we say such things as we abhorre to thinke . In how many books might they haue seene these things denyed , and refuted . We teach that sinne is suffered of God , not done by him , nor decreed , willed , commanded , much lesse compelled . All that sinne ( whether men or divils ) sin voluntarily , of their own will , for which they might all in justice be damned . God tempteth no man to evill , much lesse forceth or compelleth any to evill , Iam. 1 13. So they answer unto , and woul● refute their owne fictions .

They affirme that we say , whatsoever God foreseeth be willeth , Page 17 1● ▪ and it cannot but come to passe : whereto they answer , that God foreseeth all things , good and evill , but he willeth onely good . And though hee fore knoweth ●ll things , yet all things come not to passeth ●efore of necessitie . Answ. They still dally and deceiue by generall and ambiguous termes . If they understand by Gods will , his p●rmissiue will , or willing sufferance : so we say all things good or evill co●● to passe by his will . But if they meane Gods effectiue or approving will , so we hold that he willeth nothing but good . The second we teach not , that all things therefore come to passe becaus● God foreknoweth them : his foreknowledge imposeth no necessity on things . But withall we teach , that whatsoever God foreknoweth shall be , that must needs be , else his knowledge should not be certaine and infallible : but they come to passe by other causes then his bare for●knowledge . These distinctions observed , their reasons deduced from Scripture are soone taken away .

They plead , Pag. 18. that God foreseeth the death of ● sinner , and the cause therof , viz. his wickednesse ; but willeth it not , as Ezech. 18 32 and 33 11. I will not the death of a sinner , but that he returne and liue . Christ foresaw the destruction of Ierusalem , yet he willed it not for he wept &c. Mat. 23 37. Answ. They doe not well to shuffle togeth●r , Death , and wickednesse the cause of it . Wickednesse God willeth permissiuely , suffring it to be done : Death he willeth ●ff●ctiuely , infl●cti●g it on obstinate sinners . Secondly , they erre in d●nying absolutely that God willeth the death of a sinner , else how should God judge the world ? To kill for sin is a worke of ●ustice , as to pardon sin is a work of mercy . God willeth his owne justice and work thereof . Who but he createth the evill of punishment ? Esay 45 7 , Amos 3 6. Who but he prepareth death and hell for sinners ? Math. 25 41. And ●id he doe this against his wil ? The Scripture in plaine words saith of Eli●s wicked sons . They hearkened not &c. because th● Lord would sl●y ●hem , 1 Sam. 2 25. Whereas therefore Ezekiel saith , God w●●ld not sinners death , it cannot be meant absolutely or in all resp●ct● ( for then it should contradict the other Scripture , ) but conditionally or comparatiuely : * * So it is explained in Ezek. 18.21 if sinners repent he willeth not their death ; or hee willeth not their death so much as their repentance . But if the wick●d turne not , then the ( Prophet saith ) God whetteth his sword , bendeth his bow , and prepareth for him the instruments of death , Psal. 7.12 13. So Christ would not Ierusalems destruction , if they would haue come to him : but because they would not , he would make it desolate , as was foretold , Dan. 9.26 27.

They would proue , Pag ▪ 18. that all things come not passe of necessity therefore ; to wit , because of Gods foreknowledge . Answ. They labour in vaine to proue that they need not . Gods foreknowledge l●yeth no necessity that the thing must be done by force or compulsion . Yea Gods will alwayes layeth no such necessity : seeing he willeth some things conditionally , which are not eff●cted unlesse the condition be observed : as he would a sinners life , not death , conditionally if he returne to God . He would the destruction of Niniveh ; but conditionally , except they repented . Other things God willeth absolutely ; and those must needs come to passe : for none can resist or hinder his absolute will . Esa. 46 10.11 . Iob. 23 ▪ 13 Ps●l. 33.10.11 . But forasmuch as God certainly foreknow●th all things that shall be , whether good or evill , in this resp●ct all things come to passe of necessitie , otherwise God in his forek●owledge might be deceived . But as necessitie meaneth viol●nce , force , compulsion : so all things are not of necessitie , but many are of the voluntary will of the creature . Therefore these adve●saries deceiue their rea●ers in answering texts of scripture alledged : for sometime they fa●h●r untruths on us , Pag. ●● . and with ●ll s●metime spread their errors As when they say , In these actions ( namely Shimeis cursing of David , and the like ) there were evils , namely cur●ing ▪ ●n●y ▪ pride ▪ decei● : now the controversie is ( say they ) who was the first cause ●f this cursing , ●nvy pride , deceit . Answ. They would make controversie where none is . Pag. 2● ▪ We beleeve that all sinne is originally from ●he creature , & none from th● creator . So when they would conclu●e from our doctrine , that God should be most to be blamed for forcing of necessitie by his decree , Satan to tempt , and man to cons●nt and act it : they shew themselues to be calumniators : we doe not hol●●hat ever any creature was , is , or shall be forced of necessitie by Gods decree , to consent unto , or to act any sin .

And here let the prudent reader obserue , how thes● men themselues can distinguish when they are driven to it : for ( in pag. 24 , 25. ) they confesse G●d made them that are now Divels , and continueth the life and being of men and Divils : also ( in pag. 26. ) that these Divils and men ( the instruments that act wickednesse ) are good , as th●y are from God , yet the actions ( th●y say ) of those instruments , the sinnes , cannot be good from God .

The first is true , that divils and men were Gods good creatures : th● second , ( that God continueth their life and being ) is also true , but imperf●ct : they should haue added their moving also : for so we are taught , that in him we liue , and moue , and haue our being , Act. 17 28. Why said they not that God continueth their moving also ▪ Was it because th●y saw all our actions are motions , and th●r●fore in some respect a●● also of God ? But this they baulk for advantage to their errours . Their third assertion is partly false , and partly fraudulent . Fraud it is to confound actions and sinnes , as if they were all one , and admitted no distinction ( v●hich the A●aba●tists call a turning device . ) False it is that the actions of th●se instrum●nts cannot be good from God : for whatso●ver is from G●d , is good ; & all actions as they are meerely natura●l , are from G●d , in whom w● liue and moue ▪ Again , all acti●ns wh●●h God ( eith●r f●r ●●yall , chastisement or punishment ) doth by ev●l●●●struments , they are morally good in respect of God : though as they are misdone , or sinfully done by divils and men , they are morally evill ; and thus God doth them not , but onely suffereth them to bee done amisse .

Now for Gods sending the Assyrians against Israel , Pag. 26 27. Esa. 10 5 6 , his sending delusions upon reprobates , 2 Thess. 2 11 , and the like : they say it was not otherwise then by suffering : and they would proue it by the divils words to Christ , Send us into the swine , Mar. 5 12 , which another Evangelist setteth down thus , Suffer us to goe &c. Mat. 8 31. Hereupon they inferre , that Gods sending is nothing but suffering in this case .

Answ. They conclude more then the Scripture teacheth : for though such sending be suffering , yet it followeth not that such sending is nothing but suffering : there is more in it then so ▪ For the punishing of Israel by Ashshur , Esai . 10. was an act of Iustice for their sinns : and so is the sending of delusion in 2. Thess. 2. a work of justice : therefore a good worke . And if God did not doe these things , but onely suffered them : then the good workes of justice are done by wicked men and divils ; and the Divils shall be good doers ; and God a sufferer onely of good to be done . The proofe they make shew of from comparing the Evangelists , sheweth what strangers they are in the book of God . When sundry Prophets or Apostles repeat the same things , it is usually with some change and difference of words : not that the different words are equivalent , one meaning neither more nor l●sse then another , but of different meaning , and larger extent oftentimes , to teach further matter . That which one Evangelist calleth fasting , Mark 2.19 . another calleth mourning , Math. 9.15 . yet are not these two one , though often joyned together . To drink with the drunken , Math. 24.49 . is explained , To drink and to be drunken , Luk. 12.45 . which two speeches are not alwayes the same ; for a man may drink with the drunken , and yet not be drunken himselfe . In 2. Chron. 5.4 . the Levites took up the Ark : in 1. King . 8.3 . it is sayd , the Priests took up the Ark : this expoundeth the former ; for though all Priests were Levites , yet all Levites were not Priests . In 1. Chron. 19.19 . the Syrians would not help the Ammonites : in 2. Sam. 10.19 . it is sayd , they feared to help them . Yet are not these words of equal force and extent : for some may bee unwilling to helpe though they be not afraid . The Prophet sayth , Rejoyce greatly O daughter of Sion , Zach. 9.9 . the Apostle alledgeth it , Feare not O daughter of Sion , Ioh. 12.15 . The Prophet sayth , the Gentiles shall seeke , Esa. 11.10 . the Apostle expoundeth it , the Gentiles shall trust . Rom. 15.12 . And many the like ; where to make one of the words no more in force then the other , were to do open violence to the scripture . And that all may see that sending is more then suffering , the very same historie which they alledge doth convince them , for the same Divils at the same time desired Christ that hee would not send them away out of the countrie , Mark . 5 10. but in Luk. 8.31 . it is said , they desired that he would not comm●nd them to goe out into the deep . If these mens reason be of weight , sending is no more then suffering : this reason hath asmuch weight , that sending is no lesse th●n commanding . Now betwixt commanding and suffering themselues ( I suppose ) will confesse there is sometime a great difference . But why doth the one Evangelist say send us , and an other , suffer us ? Not to confound these two as one , but to teach us two things ; 1. that as it was the divils sinfull and malicious desire to hurt the creatures , & to procure envy against Christ in this respect he suffered them : 2. but as it was Christs just punishment on the covetous Gadarens , and trial of them whether they loved their swine more then him and his gospel ; in these respects Christ not onely suffered , but sent the divils into the swine ; and the divils were his servants to doe what he would haue done . The like is to be minded for Gods sending the Assyrians , and Babylonians , with sword to kill ; and the divils with delusions to deceiue the reprobates ; and other the like , 1 King . 22 , 19 , 20 — 22.23 .

This is further manifested by the example of Christs death : touching which ( whatsoever the Scripture saith ) these men doe deny that God determined , appointed or decreed , Pag. 28. that the wicked should betray or murther him , otherwise then by suffering them . Which if they spake in respect of the sinne onely , we would grant : but being meant of the actions done , it is against the expresse Scriptures , which say the Iewes tooke and crucified him , being delivered by the determinate counsell and foreknowledge of God , Act. 2 23 , and that both Gentiles and Israelites were gathered together for to doe whatsoever Gods hand and his counsell , predestinated ( or fore-determined ) to be done : Act. 4 27.28 . Now Gods Counsell and Predestination that a thing should be done , is more then bare permission ; and his hand being in it , sheweth him to be an agent in this work . God out of his loue , sent and gaue his Sonne for us , Ioh. 3.16.17 , it pleased the Lord to bruise him , and put him to griefe , Esay 53.10 , and Christ laid down his life of himselfe , no man took it from him , Ioh. 10.18 , he powred out his soule unto death , Esa. 53.12 , he offered up himselfe a sacrifice for our sinnes , through the externall Spirit , Heb. 7.27 , & 9 14. These and the like sayings in Scripture , teach us more of God in Christs death , then a bare suffering . Gods good hand was in it for our redemption , and not onely the wicked hands of them that sinfully crucified him .

Pag. 29. Whereas they tell us , Christ might haue beene slaine without sin , for God might haue appointed some to sacrifice Christ , as he did Abraham to sacrifice Isaak &c. They speake too presumptuously in Gods matters . Will they teach him an other or a better way to effect his owne purposes , then himselfe hath chosen ? But what would they infer upon it ? If God had decreed that Christ should haue beene slaine by holy Angels ; they would not then deny ( I suppose ) but God should be an agent in his Sons death . Now that God decreed he should be slaine by evill Angels , and hands of wicked men ; and his Decrees and Counsels must stand , Psal. 33.11 , his predictions must needs be fulfilled , Act. 1.16 , is he not therfore an agent in Christs death ? Shall he be restrained from using any of his creatures to doe his good work , because they through their owne corruption and malice doe it ( and cannot but doe it ) amisse ? Or shall their mis doing which is in them voluntarie , and not caused of God , be imputed to him ? Let men speake and think of God with more sobriety : and though our dulnesse cannot comprehend how Gods good hand can be in the evill actions of wicked men , & he not partaker of their sin : yet let us not deny that which God plainly teacheth , but rather lay our hand on our mouth , and confesse we haue uttered that we understood not , things too wonderfull for us which we knew not , Iob. 40.4 , & 42 , 3.

The last reason which they pretend to answer , is such as dazelleth the adversaries eyes . The Scripture saith , the Iewes could not beleeue , because ( the Lord ) he blinded their eyes and hardned their heart , that they should not see , nor understand , and be converted and healed , Ioh. 12.39.40 . Also the Lord saith , I will harden Pharoahs hart : and be shall not hearken unto you , that I may lay my hand upon Egypt , &c. Exod. 7.3.4 . Pag. 32. They answer , to the first , that by comparing Esa. 6.9 . Mat. 13.14 , &c. Act. 28.26 , &c. it is manifest , that they winked with their eyes , lest they should see : for which cause God gaue them up to that reprobate sense . Pag. ●● . To the latter they answer , that Pharaoh hardened his ( owne ) heart , Exod. 9.34 , and God hardened his heart ( and so the hearts of the wicked ) by giving them up to Satan ( who worketh hardnes of heart against God ) and to their owne hearts hardnes , and lusts , to vile affections , and to reprobate mindes , Psal. 81.11.12 . Rom. 1.24.26.28 .

A●sw . That the Iewes winked and would not see , that Pharoah hardned his own heart and would not let Israel goe , is true . That for these causes God gaue them up to their owne lusts , &c. and to Satan is also true . Thus farre we agree ; but to the force of our reason they answer nothing at all . For in these works of blinding and hardening , there is more then Gods bare permission : they did it , and God it ; they sinfully , but God righteously , justly rewarding their sinne . And thus the enemy condemneth himselfe . For he that for sin , inflicteth punishment , doth a good work of justice , and suffreth it not onely to be done : but God for sin blinded the eyes , and hardned the hearts of the Iewes and Aegyptians ; therefore in blindning and hardening , God was a doer ( as a just Iudge ) and not a sufferer onely , as while ere they pleaded . Between these two there is great difference . The Greekes tooke Softh●nes and beat him before Gallioes judgement seat ; here Gallio suffered them onely , caring for none of those things , Act. 18.15.16.17 . Paul and Silas were beaten and imprisoned by the Magistrates commandement , Act. 16.22.23 , here the Magistrates not onely suffered , but were agents also in their beating and imprisoning , though they did it by other wicked m●ns hands . So God when hee commandeth Satan to goe and deceiue , or harden wicked sinners , 1. King . 22.22 , when he giveth sinners up to a reprobat mind , Rom. 1.24.26 , 28 , then God deceiveth , God hardneth in just judgement , and doth not onely suffer these things . When the Iudge delivereth an evill doer to the Officer , & the Offi●er cast him into prison , Luk. 12.58 , the Iudge doth this by the Offi●er . So God is the Iudg , he delivereth evil doers to Satan to be their deluder , their tormentor , their goaler , he giveth them up to blindnes , hardnes , reprobate minds ; & these are works of his justice , which Satan and evill men execute most sinfully . Christ saith , he came into this world for judgement , that they which see not might see , and that they which see might be made blind , Iob. 9.39 . Now in what manner God blindeth and hardneth sinners it is not in man to declare : for his judgements are unsearchable , and his wayes past finding out , Rom. 11.33 , But they that for his judgements would make God the author of sin , erre on the one hand : and they that ascribe unto him herein but a bare permission , erre on the other hand . Godlinesse will teach us to beleeue and rest in that which the Scriptures teach : though it passe our reach and capacitie how God in his wisedome doth these things . Hitherto of Predestination .

Of Election .

THEY proceed to speake of election ; where after they haue set downe ( as they thinke good themselues ) what our opinion is , they propound their owne doctrine , viz. That Christ came to cure all men of their sinnes , Pag. 34 36. but with a bitter medicine , which is , that we must deny our selues , take up his crosse , and follow him . So many as refuse to take this medicine , cannot be cured , but such as receiue it are cured . Again , that they are elected who doe put on Christ , and that our election dependeth upon this condition , Pag. 39. according to the Scriptures , Rom. 9.25.26 . the Lord chooseth to himselfe a righteous man , and they that were not Gods people , shall be his people , &c. if they seeke righteousnesse by faith , Rom. 11.5.7 and these are the elect , according to the election of grace . Election ( they say ) is not of particular person , but of qualitie : all persons are Gods generation ; and those persons in whom hee findeth faith and obedience , Act. 17.28 , 29. of his meere mercy those persons hee electeth to salvation , for the quality he findeth in them ; whi●h hee himselfe hath wrought by his word and Spirit , which they might haue resisted , but did not , but submitted to the righteousnesse of God ; and this is Gods purpose of election before the world was ; Rom. 8.29 . and these are they whom God knew , or acknowledged before . And for Gods decree they feigne it to be thus , Page 41. I will cause all Nations to be taught ( by Christ ) and so many of them , ( being all called ) as doe not behaue themselues as they ought , I will cause to be punished , and the rest I will blesse and make happie . This is the doctrine of blind Odegos , the Guide ; and ignorant Ereunetes the Searcher answereth , I doe thinke it so to haue bene .

Answ. Very ignorantly and erroneously haue they propounded their opinion , with some truth mixing much errour , that the blind may lead the blind into the ditch . It is true , that such men as they describe are Gods elect : it is also true that God hath wrought these good things in them by his Word and Spirit . But false it is , that our election dependeth upon this condition ; False , that election is not of particular persons , but of quality . False it is ( and thwarting their former speech ) that God electeth those persons in whom he findeth faith and obedience : For before election no such persons are to be found among all the sonnes of Adam . False it is , and an abusing of the Scripture , to say , that God chooseth to himselfe a righteous man . False it is to say ( in this matter of Election ) that all persons are Gods generation . Briefly , the whole tenour of their description of Gods election , is perverse and erroneous . For ,

1 No scripture telleth them that our election to life , dependeth on this condition , of our faith and obedience . Faith and obedience are the effects ( not the cause ) of our election , and are conditions following election , not going before it ; as it is written , As many as were ordained to eternall life beleeved , Act. 13.48 , teaching that Gods ordaining to life ( that is his election ) went before their beleeving , but these men invert the order of God , and would teach , that so many as beleeved ( beforehand ) were ordeined to life .

2 The Apostle teacheth us , that whom God foreknew , he also did predestinate to be conformed to the image of his Sonne , Rom. 8.29 , so that our conformity to the image of Christ , our faith , obedience , bearing of his crosse &c. is that whereunto ( not that wherefore ) God predestined or chose us . This is most apparant by the words following : Whom he did predestinate , them he also called , and whom he called them hee also justified , and whom he justified them he also glorified , Rom. 8.30 , So then glorifying commeth after justifying ; justifying after calling ; calling , after predestinating or choosing unto life : and these graces are not before predestination or causes of it , as these adversaries would perswade .

3 It is written , that God hath chosen us in Christ , before the foundation of the world ▪ that we should be holy ; and hee predestinated us unto the adoption of children by Iesus Christ , Eph. 1.4.5 , so that our holinesse , and our adoption , are things that we are chosen unto , and doe follow election ; but are not the things going before , and which we are chosen for , because God findeth them in us .

4 Paul teacheth us that God justifyeth the ungodly that beleeue in him , Rom. 4 5 , now those whom he justifieth , he did choose and predestinate before , Rom. 8.30 , therefore he chose the ungodly , the unrighteous , that they may be made godly , righteous , and holy , through his grace . But these men say , God chooseth a righteous man , whereas the Scripture saith , There is none righteous , no not one , there is none that understandeth , none that seeketh after God , Rom. 3.10.11 , so that if God should chuse the righteous onely , none at all should be chosen . They say , it is according to the Scripture , but they shew no Scripture that accordeth to their saying . If they intend Psal 4.3 , the Lord hath set apart ( or separated ) him that is godly for himselfe ; ( for I know not else what Scripture they should meane , ) they are deceived and would deceiue ; for David speaketh not there of his election to life , but of his being set apart to the glory of the kingdome of Israel , which his enemies would haue turned to ignominy : neither useth he the word of election , but of setting-apart ( or separating after a marvellous sort ) which word is used for Gods administration towards his people after they are elected and called , as appeareth in Ex. 33.16 , & 11.7 , yea and it is applyed to bruit beasts , which are not partakers of the Election that we treat of , Ex. 9.4 .

5 Moses teacheth Israel , that God gaue them not inheritance in the earthly Canaan ( much lesse in the Kingdome of Christ ) for their righteousnesse or uprightnesse of their hearts , Deut. 9 4.5.6 , he telleth them , Because God loved their fathers , therefore hee choose their seed after them , Deut. 4.37 . But these men would perswade , that because men deny themselues , take up the crosse & follow Christ , ( that is , because they are righteous and holy ) therefore God chooseth them to inherite heaven .

6 Because all men are by nature , or creation , the off-spring , or generation of God . Act. 17.28 , these men would conclude that election to eternall life , is not of particular persons , but of quality : as if our first naturall birth , and our second supernaturall birth were all one : or , because all persons are of God by creation , therefore no persons ( or all persons ) are of God by regeneration , and by election . But it is palpable error to confound things so different .

They proceed in their error , and say , All men to whom the Gospel is preached , Pag. 4● . were elected to salvation in Christ ; not actually , for they could not be actually chosen , before they had actually any being , but in the eternall purpose of God upon the condition afore spoken .

Answ. Their first assertion is against truth , against reason . It is not true that all to whom the Gospell is preached , were elected to salvation in Christ : no scripture sayth so . We are taught the contrary by Act. 13.46.48 . where the Gospell was preached to many , but all that heard it were not elected to salvation : for as many as were ordained ( that is elected ) to eternall life , beleeved . But all beleeved not : therefore all were not ordained ( or elected ) to life . Against reason it is to say , All are elected : for election implieth a leaving or refusing of some . Where all ar taken , no choyse is made . Their second saying is , all were elected , not actually , because they had no being ; but in Gods eternall purpose . The action is in God , not in man : and his purposes or decrees are his actions : and if before the foundation of the world , God elected us in Christ , as the Apostle teacheth , Eph. 1.4 . then were we actually chosen before we had naturall being : though Gods choyse had not effect in us till we had being : But whereas they add , vpon the condition afore spoken ; it is an error before refuted .

Object . But of the elect Paul sayth , Ye were without Christ , without God in the world , Eph. 2.12 . so they were not then really and particularly elected .

Answ. Howsoever they change their tearmes , their reason is not good . They were not without God or Christ in respect of Gods election , which he did before the world was made , Eph. 1.4 . but in respect of their sinfull estate and unbeleefe , before they were called , they were without God .

2 Obj. But the Apostle sayth , After yee beleeved , ye were sealed with the holy spirit of promise , &c. Eph. 1.13.14 .

Answ. What of this ? Could they not be elected of the father , before they were sealed by the holy Ghost ? Gods election was before all time , Eph. 1.4 . their calling and sealing by the Spirit , was in time . But they would confound election and sealing ignorantly .

3 Obiect . Rom. 9.25 , 1 Pet. 2.10 . I will call them my people which were not my people , &c. If we were actually and particularly chosen before the creation , then were we also really Gods people , and could not at any time be sayd , not to be his people .

Answ. Here againe they confound Gods election , with his cal●●ng ▪ which is the manifestation of his election by the effect . Gods predestination is before his calling , Rom. 8.30 . So though they were not his people by calling , they were his by election . It is evident by Act. 18.10 . that many in Corinth were Gods people , before they were called or converted . Ieremy was knowne , sanctified and ordained to be a Prophet , before he was formed or born , Ier. 1.5 . and can we thinke he was not then also chosen to life ?

They say , The Apostles meaning is , Pag. ●● that wee are first particularly chosen , when we receiue or put on Christ . For God onely chooseth where be findeth faith and obedience to the Gospell ; and rejecteth where these are wanting . Herein they wrong the Apostles , who neither spake nor meant as these men speak . It is shewed before from Act. 13.48 . that election goeth before faith : so these men erre , that put it after . They pervert the order set down in Rom. 8.30 . whiles they make men to be first called , justified , glorified ; and then predestinated unto life . They neglect Pauls doctrine , that God chose us before the world was , that we should be holy : and teach new doctrine of Antichrists devising , that God chose vs because we were holy . But to follow them in their doctrine : God chooseth none ( they say ) but where he findeth faith . Where doth God find this , seeing he hath shut up all in unbeliefe ? Rom. 11.32 . Faith is not of our selves , it is the gift of God , Eph. 2.8 . so then hee findeth not faith in his elect , but giveth them faith . And if they say some will not beleeue , and them God rejecteth : some will beleeue , and them God electeth : I demand , whence haue any this will to beleeue ? If they answer , of themselues and their own power ; the Apostle telleth us the contrarie , It is God that worketh in us both to will and to doe of his good pleasure , Phil. 2.13 . Now God giveth not all men this will to beleeue and obey : for some cannot beleeve , 1. Ioh. 12.39 . some are reprobate concerning faith and every good work . 2. Tim. 3.8 . Tit. 1 16. If God would giue all men alike grace , he could make all men willing to beleeue and obey : but this hee doth not : for in some he giveth a new heart and a new spirit , and takes away the stony heart out of their flesh , Ezek. 36.26 . in other some he hardeneth their heart , that they cannot beleeue , nor turne unto him , Ioh. 1● . 39 40. The mysterie of his Gospel , God bideth from some , and revealeth to oth●rsome : even so , for so it seemed good in his sight , Math. 11.25.26 . He hath mercie on whom he will , & whom he will he hardeneth , Rom. 9.18 .

By this which hath been sayd , all that loue the truth may see , that all men to whom the Gospell is preached , are not elected to salvation in Christ , as these corrupters of the Gospell teach : neither can all men beleeue , or obey ; because God giues them not such grace . Some refuse indeed willingly , and they perish justly : some ( who naturally are as bad as other , & haue harts of stone not of flesh ) are changed , new hearts are given them , faith and holines are wrought in them , and so they are brought unto salvation whereunto they were elected . Why God changeth the heart of some and not of other some , when he could if he pleased , change alle is not a question to be disputed of , Rom. 9.19.20 . Let it suffice us , that God oweth us nothing , except death for our sinnes . His grace is his owne , he may giue it where he will , and none haue cause to complaine : If God haue given grace to any of us , let us praise him for his mercie : when we see others left without grace , let us reverence him for his unsearchable judgements .

The rest of their discourse about election , though there be many abuses they offer to the scriptures , which mought justly be taxed , yet because they none of them doe proue these mens vniversal Election , nor disproue our faith , I think needlesse to reply unto .

Of Reprobation .

TOgether with Election , they treat of Reprobation , badly as before , Our doctrine they pretend to be thus , They say , Pag● ●● . God hath reprobated some , and the greatest number , and that before they were borne , and had done evill ; for whom there was never meanes of salvation , because God would haue them perish , for that was his good pleasure .

Answ. We hold not ( as they would beare the world in hand ) that God would haue men to perish , because it is his good pleasure : but because of their sinnes he destroyeth them , his justice so requiring . Neither doe we hold that God euer decreed to punish his reasonable creature , without respect of the sin therof deserving punishment . Yet was their punishment decreed before they were borne , or had done evill . For God foreseeing their wickednesse , appoynted them to wrath before they acted it , though hee inflicteth not punishment till they be sinners . And this the scripture teacheth , as in Iude vers. 4. there are certaine men crept in , who were before of old ordained to this condemnation . If they were ordained to it before of old , then was it before they were borne . The same is confirmed by Rom. 9.11.12.13 . which scripture they seeke to pervert by a longsome and erroneous exposition . Our doctrine being thus by them mis-reported ; they labour to refute their owne forgeries , not our assertions . So that they are unworthy of any reply .

Of falling away .

THE next errour which they would maintaine , is , Pag. 78. that a man may fall from his election : or , that godly men , which are in the true and saving grace of God , may fall away : Pag. ●9 . and may loose their heavenly inheritance which they haue right unto . This Popish heresie they haue not confirmed by any one Scripture , though they pervert many Scriptures for a show to delude the simple .

The faith which we professe is this : that the elect , however through Satans tentations , and their owne infirmities , they are subject to fall from God and perish ; yet they are kept by the power of God , through faith unto salvation , 1 Pet. 1.5 , though they through their weakenesse sin and fall , yet the Lord putteth under his hand , Psal. 37.24 , and the seed of God remaineth in them , and they cannot sin ( unto death ) because they are borne of God , 1 Iob. 3.9 . Though of themselues they are too ready to depart from God , yet he will not turne away from them to doe them good , but putteth his feare in their hearts , that they shall not depart from him , Ier. 32.40 , so Christs sheep shall never perish , neither shall any pluck them out of his hand , but he giveth unto them eternall life , Ioh. 10 28 , and the elect cannot possibly be seduced from Christ , Mat. 24.24 .

They plead for their errour by 7 reasons .

The 1 is certaine Scriptures ; as Heb. 12.15 . Look least any man faile of ( or fall from ) the grace of God . Answ. This proveth not that God will suffer his elect to fall utterly from saving grace : but warneth them to take heed to themselues in respect of their own frailty , and Satans subtilty . Though Gods election and foundation standeth sure , 2 Tim. 2 ▪ 19 , yet we must make an end of our salvation with feare and trembling ; and must adde vertue unto faith , and giue diligence to make our calling and election sure ; which if we doe we shall never fall , 2 Pet. 1.5 . ▪ 10.

Salt may loose his savour , Mat. 5. Answ. It may , if men be seasoned but with common grace , such as God giveth to many reprobates Heb. 6.4.5.6 , but saving grace bestowed on the elect , is a gift and calling without repentance , Rom. 11.29 .

Some that haue escaped the pollutions of the world , &c. may returne with the Sow to wallow in the myre , 2 Pet. 2.20.22 . Answ. Too many in deed doe so , but they are swine , not sheep of Christ : they seemed to be washed , by the knowledge of the Lord which they had , but their swinish nature was never changed . The Apostle in that chapter speaketh of hypocrites and reprobates , which walk after the flesh in the lust of uncleannesse , v. 10 , which are as naturall bruit beasts , made to be taken and destroyed , v. 12. which are wells without water , v. 17 , so they never had saving grace .

Those that Christ hath bought may be damned , 2 Pet. 2.1 . Answ. Those are such as before I spake of , which were bought of Christ by his offer of grace , and their feyned acceptance of it : but had they been in deed bought from the earth , they would haue followed the Lamb , and should haue beene without fault before the throne of God , Rev. 14.3.4 5. Had they been justified by his bloud , and reconciled to God by his death ; much more should they bee saved by his life ; Rom 5.9.10 . Had they been of Christs sheep , for whom he laid down his life , he would haue given them eternall life , Ioh. 10.27 ▪ 28. And here note how these men would make Christs sufferings vaine : for many whom ( as they think ) Christ died for , shall die themselues for ever . Where is now the justice of God , that punisheth the wicked thems●lues , and yet punished Christ for them , without cause without fruit ? Such doctrine the Apostle doth abhorre , Gal. 2.21 .

Some may tread vnder foot the bloud of Christ , wherewith they were sanctified , &c. Heb. 10.29 . Answ. Such were never sanctified otherwise then Swine that were washed , whose filthy nature was never indeed changed , otherwise then by counterfeisance and hypocrisie .

They that haue faith and good conscience , may put it away , and make shipwrack of it : and some may leaue their first faith , & be damned , 1 Tim. 1.19 , & 5.12 . Ans. Faith is not alwaies in deed , that which it seemeth to be : There is a temporary faith , which falleth away in time of tentation , Luke 8.13 ▪ a vaine dead faith , Iam. 2 , and there is a living faith , the ●aith of Gods elect , Tit. 1 , 1 , this faith never faileth utterly , for it is the seed of God , by which we are regenerate , and it remaineth in us , keeping us from sinne , 1. Joh. 3.9 .

Some written in the booke of life , may be put out , Exod. 32.32.33 . Psal. 69.25.28 , Rev. 3.5 . Answ. Many things are spoken of God , not properly but figuratiuely , & after the manner of men . So God is no way changeable , Mal. 3.6 , Iam. 1.17 , neither doth he repent , 1. Sam. 15.29 , yet is it said , It repented him that he had made man &c. Gen. 6.6 , because in destroying the world , he did as men when they repent . So God is said to blot out of his book , those wicked which for a time seemed to themselues , & to others to be written in his book , but after by Gods rooting them out , are manifested never to haue been written there ; for then they should haue continued there ▪ because the gifts and calling of God are without repentance , Rom. 11 . ●9 , his foundation standeth sure , having this seale . The Lord knoweth them that are his , 2 Tim. 2.19 . But to the wicked he will professe , I never knew you , Mat. 7 , 23. The talent may be taken from him that vseth it not well , Mat. 25. Answ. All that haue talents , that is gracious gifts , haue not true saving grace to sanctifie those gifts , neither are they all Gods elect . This therfore is no proofe of the question in hand .

The Saints at Rome that were justified by faith , and had accesse unto grace , Rom. 5.1.2 , yet if th●y continued not in the bounty of God , they should be cut off , &c. Rom. 11.22 . Answ. This and the examples following are like to the former , and teach Gods elect to haue care to continue in grace , without which there is no salvation . They teach also that hypocrites falling from God , shall perish . But none truely justified , and partakers of saving grace , shall perish , for God gloryfieth them , Rom. 5.9 , & 8.30 , and he putteth his feare in their hearts , that they shall not depart from him , Ier. 32 40 , and if they depart not , th●y perish not , but are kept by the power of God through faith unto salvation , 1 Pet. 1.5 .

2 Their second reason is , Pag. 80. If the elect cannot fall out of Gods favour , then did not all fall in Adam , and then some were never dead in sinnes , and so need not Christs redemption , &c. Answ. An ignorant cavill : for the Apostle teacheth that God hath chosen us in Christ before the foundation of the world . Eph. 1 4. These men speak of our state before Christ . Againe Adam and all in him fell from grace , su●h as th●y had of God in creation ; but not from Christian grace , from grace of election and redemption , whereof they had no need before ●h●ir fall , neither had they any promise of it till they were dead in si● , Gen. 3 It is this saving grace in Christ , from which the elect can never utterly fal , and not any other grace by creation , from whi●h all men and some Angels haue fallen .

3 If the elect cannot fall from their election , then haue not all sinned and been deprived of the glory of God , and shut up in unbeleefe , &c. Answ. The same sophistrie is in this reason , that was in the former , changing the state of the question , which is onely of them that in Christ were chosen before the world was , and are by him redeemed , justified , sanctified , and shall haue eternall life , Ioh. 10.28 , wheras these deceivers speak of men without Christ , and before they are by him redeemed .

4 The Ephesians were elect before the foundation of the world , Eph. 1. yet having forsaken their first loue , if they repented not , God would remoue the candlestick &c. Rev. 2. Answ. This is answered in the answers to the Scriptures which they brought in their first reason . It is true , the elect without repentance , faith , and perseverance cannot be saved . But all Gods elect haue from him the grace to repent , beleeue , and continue in well-doing , as before is proved : so they cannot perish . But hypocrites which were among the Saints onely , but never of them , they cannot continue with the Saints , and so cannot be saved , 1 Ioh. 2.19 .

5 If a man in Gods favour and chosen cannot fall out of it : then need he not , though he commit incest , adultery , murder , &c. feare falling into damnation . Answ. Herein they abuse Gods comfortable promises , as if men should continue in sin that grace may abound . Far be it . All men ought to feare falling into any sinne , and the elect feare continually knowing their owne frailtie . Our spirituall security is not carnall security : our faith is in God , not in our selues ; by his power we are kept , not by our owne . Hee saith to his people , The mountaines shall depart , and the hills be removed , but my kindnesse shall not depart from thee , neither shall the covenant of my peace be removed ; Esai . 54.10 . But if by feare , they meane feare without faith , that is despair : we beleeue that the elect though they fall into such sinnes , ought not to despaire or distrust Gods mercy : as the examples of David , Peter &c: which they alledge , doe evidently confirme . Psal. 51. Luke 22.31.32 .

6 If no man elect , can fall from his election by committing of any of these sinnes , then to what end is repentance taught ? It is in vaine , if they neither be , nor can be in condemnation , &c. Answ. They that teach such doctrine , their religion is vaine . We beleeue as the elect cannot perish , so neither can they continue in sin : he that is borne of God ( saith the Apostle ) committeth not sinne , 1 Ioh. 3.9 . All that truely beleeue that they are elect , doe also beleeue and know , that by repentance , faith , and abiding in Christ , they must come to the end of their election , the salvation of their soules : this is the way and meanes unto life , and without this they cannot see God .

7 To what end are men admonished or exhorted not to receiue the grace of God in vaine , 2 Cor. 6.1 , not to fall from their stedfastnesse , 2 Pet. 3.17 &c. If they cannot fall into them , doth the Lord use words in vain ? Answ. No , but these mens words are vaine . For God as he hath ordained men to life , hath also ordained his lawes , exhortations , threatnings &c. as meanes to bring them into life . He dealeth not with men as with stones , to cary them into heaven by violence ; but giueth them repentance , faith , loue , zeale , care and other graces ; hee perswadeth , moveth , draweth them to come willingly , and to continue carefully , and so at last saveth them .

In the next place , these fallers from grace , seeke to wrest the Scriptures which refute their heresie . Pag. 84. Vnto Christs words in Mat. 24.24 , if it were possible they should deceiue the very elect : They answer , that the elect , ( namely those that receiue and obey the truth Iesus Christ , and abide in him to the death , ) cannot perish . Answ. Great is the truth that forceth the adversaries to yeeld ; this is that which we maintaine ; and Christs words ( if it were possible ) proue it undenyably ; and sheweth it to be unpossible that the elect should be deceived to loose Christ .

Obj. Our controversie is whether those that be elect , may fall out of it : and not whether those that abide in it can perish . Answ. Here they would unsay that which before they said well . And the controversie they make is meere cavilling . For if it be unpossible that the elect should be seduced from Christ , then is it unpossible they should perish ; and consequently it is unpossible that they should fall from their election . Again , if it be possible that they should fall from their election , then is it possible they should perish , and possible that they should be seduced from Christ : and so our Saviours words will not stand . How greatly are these Deceivers fallen themselues , that seek so to pervert the plaine words of Christ .

Object . Many fall from their election , not by being deceived , but willingly forsake the truth , against or after their inlightning , Heb. 6 ▪ 4 , &c. and 10.26 , &c. Answ. First , this is nothing to Christs words in Mat. 24.24 . Secondly , the Scriptures which they cite , say not ( nor doth any Scripture say ) that the elect may fall from their election either by deceit or willingly . Thirdly , as God keepeth all his elect from being deceived from Christ : so hee keepeth them from willing forsaking of Christ : for he putteth his feare in their hearts , that they shall not depart from him , Ier. 32.40 , hee stablisheth them in Christ , and annointeth them , and sealeth them , and giveth the earnest of the Spirit in their hearts , 2 Cor. 1.21 ▪ 22. Pag. 1● .

An other sure proofe of the salvation of all Gods elect is in Ioh. 10.3.4.5.8.14.15.27.28.29 . This Scripture the adversaries would pervert with this glosse : That so long as they continue Christs sheep , heare his voyce and follow him , so long they are sure , and haue safetie in Gods acceptance , &c. But if they doe evill and will not heare his voice , then he will repent of the good that he promised , Ier. 18.10 , &c. Answ. First , that by sheep are meant Gods elect whom hee will saue , is plaine by the parable of the sheep and goats , Math. 25.33 , &c. Secondly , in Iohn 10 , Christ useth no such words , so long as they continue , so long as they heare his voyce , &c. but he plainly telleth us , that the sheep doe heare voyce , v. 3 , that they follow him , v. 4 , that they will not follow a stranger , neither know they his voice , v. 5. that the sheep did not heare strangers , v. 8 , yea all Christs sheep shall heare his voice , v. 16.27 , and he giveth them eternall life , and they shall never perish , neither shall any pluck them out of his hand , or his fathers , v. 28.29 . How unsufferably now doe these men wrest Christs heavenly words ! Thirdly , the exception which they put , If they doe evill in his sight , and will not heare his voyce , then hee will repent of the good , &c. This exception is unpossible to b●e found in Christs sheepe : for though through infirmitie they fall , yet he casteth them not off , for the Lord upholdeth them with his hand , Psal: 37 , 24 , though they stray he seeketh them up , Psal: 119 , 176 , he brings againe that which was driven away , binds up that which was broken , strenthens that which was sick , &c. Ezek: 34 , 16 , he circumciseth their heart to loue the Lord , with all their heart and withall their soule , that they may liue , Deut: 30 , 6 , Such as beleeue not , and heare not his voyce , are not sheep , but goats or swine ; as Christ sayd to the Iewes , ye beleeue not , because ye are not of my sheepe , Ioh: 10 , 26. And how is it possible that the sheep should perish , seeing God is greater then all , in whose hand they are , Ioh: 10 , 28 , 29. If Satan assaile them , the God of peace will tread him under their feet , Rom: 16 , 20 , if the world , they overcome it by their faith , for greater is he that is in them , then he that is in the world , 1 Joh. 4 , 4 , & 5 , 4 , if their owne corruptions rebell in them ; God not onely pardoneth , but also subdueth their iniquities , Mic : 7 , 18 , 19 : as he caried them from the wombe , so hee hath promised to cary them even unto old age , and hoarie haires , Esa: 46 , 3 , 4. he sanctifieth them wholly , and preserveth their whole spirit , and soule and body blamelesse unto the comming of Christ , 1 Thess: 5.23 . If neither Satan , nor the world , nor the flesh can draw th●m from Christ : nothing can draw them away ; but they are kept by the power of God through faith unto salvation , 1 Pet. 1.5 .

Vnto Ioh. 13 1. where it is sayd , Christ loved his own vnto the end ; they first say , Pag. ●7 . that the meaning is , vnto the end of his life . Ans. This is a frivolous limitation : did Christ loue his owne no longer then whiles he lived with them in this world ? Who taught these miserable men thus to limit and lessen the loue of Christ ? He himselfe testifieth otherwise to his people ; I haue loved thee with an everlasting love , therefore with loving kindnesse haue I drawne , Ier. 31.3 .

But it seemeth their conscience checked them when they wrote such doctrine : therefore after they say , that he loveth his for ever ; but the question is not of Christs loue unto his , but of their loue vnto him . A. This is no answer to Joh. 13.1 . which speaketh of Christs loue , not of theirs . Secondly , it is unpossible that Christ should loue any for ever , if they also loue not him . For such as hate and forsake him , ● Tim. 2.12 . them also he will hate and forsake : and so cannot loue them for ever . Thirdly , it is before proved from Jer. 31.3 . that those whom he embraceth with everlasting loue , he also draweth with loving kindnesse : and being drawen , they run after him , Song . 1.4 . those whom hee loveth first , they loue him 1. Ioh. 4.19 . he circumciseth their heart to loue him , Deut. 30.6 . hee putteth his feare vnto their heart , not to depart from him , Ier. 32.40 . and nothing can separate them from the loue of Christ , Rom , 8.35 .

Vnto Rom. 11.29 . where the Apostle sayth , The gifts and calling of God are without repentance : they answer with their common exception , that if the Iewes abide not still in unbeliefe , Pag. 89. they shall be grafted in againe : of this the gifts and calling of God are without repentance .

Answ. They still labour to overthrow one part of the truth by alledging another . The Apostle as he sayth , that if the Iewes abide not in unbeliefe , they shall bee grafted in , for God is able , Rom. 11.23 ▪ so he further sayth , that blindnesse in part is happened to Israel , untill the fulnesse of the Gentiles be come in , and so all Israel shall be saved , as it is written . There shall come out of Syon the deliverer , and shall turne away ungodlines from Iakob , &c. v. 25 26. and further telleth us , that as touching the election , they are beloved for the fathers : wherof the reason is this : for the gifts and calling of God are without repentance , v. 28.29 Therefore as the first is true , that God is able to graffe them in , so the second is also true , that he is willing , and they shal be graffed in : as there is a condition on their parts , if they abide not in unbelief , so there is an absolute promise on Gods part , that they shal not abide in it ; because Christ the Deliverer will turne away ungodlines from them , that is , he will take away their unbeliefe and hardnesse , hee will take away their sins , v. 26 27. which is a plain evidence that he loveth them , and repenteth not of his former loue and promise . And as he dealeth with the elect Iewes , so doth he with all the elect Gentiles : therefore all Gods elect shall in time be converted , and haue their sins forgiven them , and so undoubtedly saved by him whose gifts and calling are without repentance .

In 1. Ioh. 2.19 . it is sayd , They went out from us , but they were not of us , for if they had been of us , they would no doubt haue continued with us , &c. This place sheweth , that hypocrites and reprobates which abide not ; were never of Christs Church , though crept for a time amongst them . It teacheth also , that all who are of the Saints , of Christs sheep and his elect , doe abide , and fall not away to perdition . Pag ●0 .

To this they make answer , first by an open slander ; that we should affirme , that God hath predestinated some to salvation ; and some to damnation without any condition . This we affirme not , but they falsly charge us , as I haue formerly manifested .

Againe they say we affirme , that the elect making never so great shew of wickednesse , and walking in the wayes of B●●●all , are stil elect , and can by no meanes fall out of their election , &c. But herein they keepe their wont . Had they dealt honestly , they should haue shewed who and where we thus affirme . We hold that the elect after their calling , are carefull to avoyd all sinne , as it is written , We know that whosoever is borne of God sinneth not ; but he that it begotten of God keepeth himselfe , and that wicked one toucheth him not , 1 Ioh. 5 , 18 , And though the elect fal through infirmitie into many grievous sins , yet they abide not alwayes in them , but are renewed by repentance and faith in Christ : and whiles they are fallen , they are not cast off , Psa. 37 , neither doth God repent of his electing of them , nor utterly depriveth them of grace and his good spirit , Psal. 51 , Luk: 22 , 31 , 32 , Ezek: 34 , 16.

Thirdly , Pag. 91. they tell us of difference between persons as they are Gods generation ( or creatures ) and qualities good or evill . But this ( howsoever they boast of the excellencie of it ) is to no purpose : for all men being corrupted with evill qualities , Rom. 2. & 3● how is it that any are changed into good ; but by the power and grace of God , which is effectuall in all his elect : The residue abide in their sinnes , because God changeth not nor reneweth their harts , and such he never elected unto life , but ordained them of old unto condemnation , Iude v ●4 .

Lastly they answer with absurd Sophistry ; Pag. 92. saying , that these words , 1 Ioh: 2 : 19 : they went out from us , is meant of lying spirits , the Antichrists , in those persons , who once had the spirit of truth in them . And the Apostle sayth , they were never of us : for v : 21 ▪ no lye is of the truth : For example ( say they ) the spirit of Hymeneus , together with his person , was in spirituall fellowship with Paul , so long as he reteined faith & a good conscience , but having put away the spirit of truth , and received a lying spirit , he went out from them in that his spirit , for or because it was never of them , &c. Will any say that the Pope himselfe is Antichrist in respect of his person ? or rather in regard of his spirit or spirituall power he hath . Therfore all that this place proveth , is , that lying spirits or Antichrists in mens persons , went out from the truth , and were never of the truth ; and therfore serveth nothing to proue that the elect can never fall away .

Answ. Was ever plaine scripture more violently wrested , by any heretick ? The Apostle sayth of the many Antichrists , they went out from us , but they were not of us , 1 Ioh. 2 , 18 , 19. This these men will not haue to be meant of their persons , but of their spirits in their persons . And what understand they by their spirits ? their lyes , their errors , their spirituall power , such as the Pope hath : that is ( as before they distinguished ) their wicked qualities ; not their persons : for God ( they say ) loveth all persons , they being his generation , Act. 17.27 .

First it is an errour to say God hateth not the persons of wicked men , but the evill qualities in them onely : for though hee hateth no creature in respect of their creation which was good ; yet the creature being degenerate and fallen from God , he hateth their wickednesse and them also for it , as the Scripture plainely witnesseth , Psal. 5.4.5.6 & 11 5.

2 It is erroneous to say , that by Spirits , the Apostle meaneth not persons , but qualities , 1 Ioh. 4.1 . for himselfe sheweth his meaning , when he saith , because many false Prophets are gone out into the world . So by Spirits to be tried , he meaneth Prophets , which came with spirituall gifts : and it is frequent in Scripture to call subjects or persons , by the name of adjuncts or qualities in them : as , I am against thee ê pride , Ier. 50 , 31 , that is , ô thou most proud● : and , pride shall stumble and fall , v. 32 , that is , the proud person : the poverty of the land , 2 King . 24 , 14 , 15 , the poorest people . Deceit ( or Sloth ) rosteth not that which he took in hunting , Prov. 14 , 27 , that is , the deceitfull man ; and many the like .

3 It is from the deepness● of Familisme , to say , that Antichrists are not persons , but evil qualities in men , so Christ may be holden no person , but a godly quality in us . The Apostle speaketh of the person , for he saith not the lye , but the lyer , he that denyeth that Iesus is the Christ , he is Antichrist : 1 Ioh. 2.22 .

4 It is an absurd exposition of 1 Ioh 2 , 19 , to put qualities for persons . He there sp●aketh of Antichrists , They went out fro● us ; these men will haue it , evill or Antichristian qualities went out from us . Bu● what sense then will they make of the last branch of the verse , That they might be made manifest , that they were not all of us ? Will they say , some Antichristian qualities were of the Apostles ; though not all ? The meaning is evident , that in the Church are persons some good , some bad , some elect , some reprobate● : but whiles they abide and walk together in the Church , it is not manifest who are of the Church , who are not ; but when the wicked and reprobates depart from th● truth and Church , then it is manifest that such Apostates , though for a time in the Church , yet were never of it . So it is a sure proofe , that Gods elect are both in and of the Church of Christ , and shall never fall away utterly from it .

Of Freewill .

THis point these adversaries hand●e confusedly , and maliciously . Confusedly , because they shew not what they meane by freewill , or freedome of will : whether free from compulsion , or free from bondage of sinne . M●liciously , for that they feigne the Calvinists to hold , Pag 94. that the wicked are not onely lift by Gods suffring , but compelled to sinne by power , &c. compelled by the power , force and compulsion of Gods predestination , to commit all those wicked crimes , for which they are punished by the Magistrate , or tormented in hell , &c. and then much more doth it in goodnesse , as violent●y work all : so that the godly can neither chuse nor refuse goodnesse .

Answ. If these adversaries haue common honestie , let them shew out of the writings of the Calvinists ( as they call them ) these assertions which they impute unto them . Till they doe this , let them haue their name and fame among lyers and workers of iniquity . As for us , we abhorre these doctrines of compulsion to sin by force and power of Gods predestination &c. As for will in man , we know it to be a naturall facultie , still remaining ▪ though corrupted by sin , as all oth●r like faculties in us . We acknowledge it still to be free from compulsion or constreynt , for so will should be no will ▪ But we confesse with grei●e that in respect of bondage to sinne ( under which all m●n were sold , Rom. 7 , 14. ) it may rather be called Bond will , then Free will : for it is not free to refuse sin , untill it be renued by Christ : and so far as it is regenerate by him , Joh. 8.34 ▪ 36 it is againe ( as other powers and faculties in the Saints ) freed by grace , and willeth things that are good .

Againe , Page 95. they produce ( to their owne condemnation ) out of Bastingius , and the Disput. in Geneva these words ; Man by evill was spoyled , not of his will , but of the soundnesse of his will : therefore that which in nature was good , in quality became evill : and Bernard teacheth , there is in us all power to will , but to will well we had need to profite better : to will evill , we are able already by reason of our fall . The which if they would stand unto ( saith this adversarie ) I would require no more .

Answ. This we will stand unto , and thereby doe evince Odegos to be a blinde guide and vaine disputer , that with lyes and calumnies would disgrace his opposites . We grant evill Free-will ( or Free will to evill ) is remaining in all naturall men : we beleeue that freewill to good , is from grace and regeneration ; and that all the Saints haue it in part , as they haue knowledge , faith , and other vertues here in part : which shall be perfected in the life to come . And if no more be required , his fruitlesse dispute is at an end : and it is worthlesse labour to answer words of winde .

Of Originall sin .

THe Anabaptists hold ( more erroneously then the very papists , Confess ▪ 18. Concil. ) that Originall sin is an idle terme , and that there is no such thing as men intend by the word . In this their Dialogue they set the state of the Question thus ; Pag. 113. Of the Originall estate of mankinde . Wherein they speak doubtfully and deceitfully . For mans originall estate is properly that described in Gen. 1 ▪ which was by creation very good . But since the fall of Adam , our originall estate is through that fall become sinfull and miserable : and is so acknowledged by David , Psal. 51.5 , by Iob , Iob. 14.4 . by Paul , Rom. 5 , 12 &c. Eph●s . 2.3 , and by Ch●ist himselfe , Ioh. 3 , 3 , 5 , 6.

Notwithstanding these aduersaries affirme . Pag. 113. That no infant whatsoever , is in the estate of condemnation of hell with the wicked . Which they thinke to proue thus . Without sin there is no condemnation , Rom. 6 , 23. Ez●k. 18 , 4 , 20 ; Without transgression of the Law there is no sin , 1 Ioh. 3 , 4 , Rom. 5 , 13. Therefore if infants haue transgressed no law , there is no condemnation them .

Answ. The conclusion ( which implyeth that infants are not transgressers of Gods law ) is denyed . The Apostle teacheth us ▪ That by one man sin entered into the world , and death by sinne : and so death passed upon all men , for that all haue sinned : and , by one mans disobedience , many were made sinners ; Rom. 5 , 12 , 19. Note also how th●se men thwart ●h●mselues : before , when they pleaded for falling from grace , one of their reasons was , Pag. 80. If the elect cannot fall out of Gods f●vour ▪ then did not all fall in Adam , and th●n s●me were never dead in sinnes and trespasses , and so need not Christs redemption , &c. Now they plead , that no infants are sinners : which if it be so , then many ( as all that die infants ) never fell in Adam , nor needed Christs redemption . And so such shall either not come into heaven , or shall come thither other wayes then by Christ ; contrary to Iob. 14 , 6 , Act. 4 , 12.

But these en●mies dispute ( against the Apostles doctrine ) thus . Pag. 11● . Rom. 7.1 . Infants had no l●fe nor being at that time ( when the law was given to A●am : ) and the law is given to them that know it , and hath dominion over a man as long as he liv●th . Therefore infants having no being , and so no knowledge , nor being then living , that Law had no dominion over them .

Answ. First , this is no more against infants then old men : for no man had life or being at that time o●herwise then infants had So Adams fall was for himselfe alone , and ●o man fell with him ; for no man then had life 〈◊〉 b●ing but he . And thus th●se lying spirits feare not to resist the Apostle , who saith , Through the offence ( or fall ) of one , many are dead ▪ Rom. 5.15 , by the offence of one , ( judgement come ) upon all men to condemnation , v ●8 , ●y one mans disobed●●n●e , many were mad● sinners , v. 1● , in Adam all dyed , 1 Cor. 15 , 22. This Apostolike doctrine is as contrary to the Anabaptists , as light is to darknesse .

2 They hereby weaken ( if they could ) the Apostles Argument in Heb. 7 , 9 , 10 , by Levies paying tithes to Melchisedek in Abraham : for a man might cavill , that Levi had no life nor being at that time . But Paul saith , he was in the loines of his father Abraham , when Melchisedek met him . So say I , we all were in the loines of our father Adam , when he transgressed . If then Levi payd tithes when Abraham did , we all brake Gods law when Adam did .

3 They hereby weaken ( as they can ) the Apostles proofe of our redemption by Christ : for he saith , that Adam is the figure of Christ that was to come : and if through the offence of one many bee dead , much more th● gift ●y grace , by one man Iesus Christ hath abounded unto many : and , as by one mans disobedience many be made sinners , so by the obedience of one shall many be made righteous , Rom. ● , 14.15 , 19. Now take away the first , namely the transgression of all men in Adam ; and it overthroweth the latter , to weet the righteousnesse and salvation of the world by Christ .

4 They abuse the Apostles words , in Rom. 7.1 , whence they would proue , that the Law ( given to Adam ) was given to them ( onely ) that knew it ; namely to Adam and his wife , not to th●●r children which knew it not ; wh●ras the Apostle speaking to the Romanes , spake to them that knew the Law ; the more to convince them : he deneyeth not that God gaue his Law to Adam and his posterity in his loynes . The Lord calleth those things which be not , as though they were , Rom. 4 , 17 , he spake to Cyrus , and gaue him promises , before Cyrus knew him , or was borne into this world , , Esa. 45 , 1 , — 5 , he promised the land to Abraham and to his seed after him , when as yet he had no child , Act. 7 , 5 , he made a covenant with Israel , not with them onely that stood there that day , but with them also that were not there that day with them , Deut. 29 , 14 , 15. And if he did thus imply the children with the parents in other covenants & promises : how much more did he the like to Adams seed : seeing Adam is spoken of , not as a particular man , but a generall : so that his unrighteousnesse was not his owne onely , but his childrens also ; even as Christs righteousnesse ( whom Adam figured ) was not his own onely , but is communicated with all his children , who therefore is the second Adam causing life , as the first Adam caused death , Rom. 5 , 1 Cor. 15.

5 Like vanity is in their next words , Infants had then no being , no life , therefore the Law had no dominion over them ; For so they might elude Pauls argument of Levies paying tithes , Heb. 7 , 9 , 10 , saying , Levi had then no being , no life , therefore he could pay no tithes in Abrahams daies . But as the Apostle sayth hee was in the loines of Abraham , and so hee payed tithes : likewise we were in the loynes of Adam , and so we sinned . Again in Rom. 7 , 1 , the Apostle speaketh of a man during life , who when he is dead , his wife is free from his law , v. 2. If they will apply this to all sin and sinners , then they think when a wicked man dieth , the law of God hath no dominion over him any more ; & so there is no punishment by the law of God to be inflicted on sinners after this life . But do these vain man think by such sophistry to escape the damnation of hell ? Doe they not know that after death commeth judgement , and that by the law ? Heb. 9.27 . Rom. 2.12.16 .

Against the Apostles doctrine in Rom. 5. they alleage , Pag. 114. That we were in Adam , not to bring any soule to hell for breach of that command , Thou shalt not eat : for the Lord sayth , All soules are mine , both the soule of the father , and the soule of the son : that soule that sinneth it shall dye . The son shall not beare the iniquitie of the father , &c.

Ans. First the prophet speaketh not in Ezek. 18.4 . &c. of Adam , but of the later fathers of the Iewes , which sinned , v. 2. but Paul speaketh of Adam , who was not onely a particular person ( as all other fathers in this case are ) but an universall man , the root of all mankind , and a figure of Christ , Rom. 5.14 . Againe the Prophet speaketh of such sonns as are just , and do not such like sins as their fathers did , Ezek. 18.5.14 . &c. but Paul speaketh of us all as we are in Adam , unjust and sinners , and guiltie of our first fathers iniquitie , R●m. 5.12.19 . So these two scriptures the one speaking of actuall sinnes whi●h are eschewed , the other speaking of originall sinne , which we now cannot avoyd ▪ speak not of one and the same sinne or estate , and therefore doe not one expound an other ▪ Thirdly , the Prophet exempteth the good children , which eschew their fathers si●nes , from death , Ezek. 18.9.17 . The Apostle inwrappeth us all the sonnes of Adam in his sinne and in death ; Rom. 5.12 ▪ 14 17. Fourthly , the Prophet speaketh generally of the many sinnes which the fathers did , and the sonnes did not , Ezek. 18.6.7.8.18 . the Apostle speaketh of that one sinne or offence , by which we all ( being in Adams loynes ) are guiltie . Rom. 5.16 ▪ But to this they both agree , the Prophet sayth , The soule that sinneth , it sh●ll die , Ezek. 18 4 the Apostle sayth , th●t all haue sinned ( to wit , in Adams loynes ) therefore death pa●seth upon all , Rom. 5. ●2 , Hereby all wise men may see , how impertinent a proofe the Anabaptists bring from Ezek. 18. that Adams sinne brings not any soule to hell . For Adams sinne bringing sinne and death upon all , and hell being the death which is eternall : it is brought by his sinne upon all his posteritie : except through I●sus Christ our Lord , they haue eternall life , which is the gift of God , Rom. 6.23 .

Further , they answer , ( and desire it may well be observed ) that mankind was onely in Adam in their bodily substance : he is the father of our bodies in respect of matter ; but our forme and soules came from 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 , &c. thus and no otherwise were we in Adam .

Answ. We obserue it well , and obserue their error also . It is untrue that thus ( to wit in respect of our bodies onely ) we were in Adam , and not in respect of our soules : no scripture teacheth them this , but their own fansie . For though our soules were not in all respects in Adam , as our bodies were , to wit , materially : yet in some resp●ct ( to wit formally ) we were in Adam both body and soule ; which I thus manifest . Adam begat Seth in his own image , Gen. 5 Abraham begat Isaak , &c. Math. 1. so body begetteth not body ; but man begetteth man : and man consisteth of body and soule , which are the parts that constitute a man . So man ( that is the whole , not part of a man on●ly ) is sayd to be borne of a woman , Iob. 14.1 . yea the 66 soules ( whereby figuratiuely is meant persons , consisting of bodies and soules ) are sayd to come out of Iakobs thigh ( or loynes ) Gen. 46.26 . and Levi in the l●ynes of Abraham is sayd to pay tythes , Heb 7.9 10. Now the body without the spirit is dead , and therefore cannot pay tythes , nor do any action . And in the place and case in hand , in Adam all sinned , all died , judgement came on all men to condemnation , Rom. 5.12.18 . but the body without the soule sinneth not , neither ●yeth , nor shall bee condemned . Therefore it is apparant that the scripture speaketh of men in Adam otherwise then in respect of their bodies onely : so that th●se mens speciall observation is nothing worth .

Againe they plead , Pag. 115. As God gaue no law to Adam , before hee gaue him a soule of reason and understanding : no m●re doth he giue to any of Adams posteritie , a●y law , till he giue them soules of reason and understanding , as in Deut. 11.2 . I speak not to your children which haue neither known nor seen , &c.

Answ. First the words of Moses to Israel to whom he propounded the law , are not to be compared with Gods law given to Adam : for the Israelites were spoken to personally : Adam generally as an universall man , the root of all mankine , as before is proved . Secondly , the covenant of Moses law , did also after a sort pertaine to their children which then were not , Deut. 29.14.15 . though it was actually taught th●m onely which were present , D●ut . 11. Thir●ly , the sin which Paul treateth of , and death for sin , was in the world before Moses law , which these men speak of , Rom. 5.12.13.14 . Fourthly , let all they say be given them , yet it helpes them not : for I haue before proved , that we were all in Adam as living men , not as dead corpses ▪ and so had soules of ●easo● and understanding in him originally ; even as we had bodies , eyes , eares ; &c. in him originally : though after a different manner as before is noted .

Further they say , God never purposed to execute on Adam for that transgression condemnation to hell ; in that hee purposed to send Christ betwixt , in whom Adam beleeving should be saved . If Adam for his own sin was not condemned to hell without remedy , shall any of his posteritie be sent to hell without remedy , and that for his sin ? &c.

Answ. 1. The question in the first place is changed , which is , whether Adam and all his posteritie in him falling from God , deserved not hell for their sinne . This they deny not , neither can disproue . 2. As God purposed not to damne Adam for his sinne ; so neither purposed he to damne Noah for his drunkennesse , Lot for his incest , David for his adultery and murder , &c. but to giue th●m remedie by faith in Christ . Will they hereupon plead that other actuall drunkards , murderers , whoremongers , deserue not damnation : or shall not many such be damned for these sinnes ? 3. Though all infants for their natiue sinne , and all men for their actuall sinnes deserue damnat●on : yet never was it Gods purpose to damne all without remedy . For Christ ( the second Adam ) giveth righteousnesse and life to all infants and old transgressors that are borne of him ; as the first Adam conveyed unrighteousnesse and death to all his ordinary naturall posteritie . Yea grace here exceedeth : for the judgement ( or guilt ) of originall sin was by one ( offence ) to condemnation ; but the free gift ( by Christ ) is of many offences , unto justification , Rom. 5.16 .

They object , that condemnation is for not beleeving in Christ , Ioh ▪ 3 ▪ 19. & 16 9. Mar. 16.16 . Rom. 11.32 .

Answ. First th● Apostle sayth , the wages of sin is death , Rom. 6.23 . therefore the wicked shall be condemned not onely for their not beleeving in Christ , but also for their unmercifulnesse , idolatries , adulteries and other crimes , Math. 25.41.42 . Rom. 2.5 . — 9. Secondly , the sinne of unbeliefe cleaveth unto all Adams children as other sinnes : and shall be imputed as well as the sin of lust , or any other iniquitie . Thirdly , to beleeue is not in the will or power of man , but is the gracious gift of God , to such as he hath ordained unto life . Eph. 2 8 ▪ Act , 13.48 .

Againe they alledge , Pag. 116. that Adam by that transgression deprived himselfe of Gods favour in that estate wherein he was in paradise : and notwithstanding the promise of Christ , hath by his si● procured this judgment , Cursed is the earth for thy sake &c Gen. 3. Thus Adam brought hims●lfe and all his posterity , the earth and every creature in it to vanitie and bondage of corruption , Rom. 8.20 . &c. And in this estate are all Adams sonnes begotten and borne : so that by Adams sin , vanitie , corruption and death went over all , &c. So infants haue originall corruption , as other creatures haue . Yet those that dye and haue corruption by Adams sinne , shall not be cast into hell fire .

Answ. A felon , murderer , traytor , that is apprehended by the magistrate , imprisoned , kept in fetters and affl●ction , his lands and goods confiscate , &c. pleadeth he ought not to be put to death , because he hath suffered for his crimes , losse of liberty , goods , &c. But will this plea saue him Even such is the plea of th●se evill men . For all men being in Adam fall●n from God , and traytors to his maiestie , children of wrath , & seruants of sin and Satan , because God hath cursed the earth for their sake , cast them out of earthly paradise , made the creatures subi●ct to vanity , and themselues subject to sorrowes and miseries ; therfore they deserue not to die in hell , if these vaine men may be judges . But we know the judgement of God is according to truth against all evill doers . He telleth us , the wages of sinne is death , but the gift of God is eternall life through Christ , Rom. 6.23 . where eternall life being opposed to death , sheweth that eternall death is the wages due for sin . And what sin is is there that des●rveth not hell ? 2. Whereas they say , Adam by his sin deprived himselfe of paradice : it is true . But if they mean earthly paradice onely , they erre from the truth : for by his sinne he was depriv●d also of the heavenly paradice , to which there is no restoring but by Christ , Luk. 23.43 . Reu. 2.7 . and as himself , so all his posteritie that sinned in him , Rom. 5. Thirdly , so where they say , all his posteritie were subjected to vanitie and corruption , it is true ; but not all the truth , unlesse they understand such corruption as Peter speaketh , 2. Pet. 2.12 . which is eternall destruction , and then they yeeld the cause . But they meane not so , but corruption such as is in beasts , birds , &c. wherein they goe quite astray . For beasts and other brutish and s●ncelesse creatures , are not sinners , as all Adams children are , Rom. 5 ▪ 12.19 sin is not but in reasonable creatures onely , as Angels and men . Neither is any creature subiect to eternall torment , but sinners onely . Other creatures when they perish , there is an end of them , and of their miserie with them : but they that perish in their sins , haue no end of their miserie , but it is eternall , Math. 25.46 . Mark . 9.45.46 . Wherfore they doe not well to expound Rom. 5. by Rom. 8 because the Apostle speaketh not of the same , but of divers things and estates in those two chapters . Fourthly , take that which they say , and it overthroweth them . For how should Adams sin bring all his posteritie unto death , but by their guilt in Adams sinne ? If it made not them sinners , the scripture which they formerly alledged , Ezek. 18. teacheth that the children should not dye for their fathers sinnes . Now seing many infants dye daily , it proveth them all to be sinners , because death is the wages of sin , Rom. 6 23. Gen. 2.17 . Pag. 117.

At length they come to answer Rom. 5. with this perverse doctrine , This is the meaning of the holy Ghost , that by Adams sinne , all his posteritie haue weak natures , Rom. 8.3 . by which , when the commandement comes ( Rom. 7.10 . ) th●y cannot obey and liue , but sinne and so dye ; till when they are aliue without the law , so sayth the Apostle vers . 9. and thus is verified , that all both Iewes and Gentiles are under sin , &c. Read on the scripture , and you may evidently see , that neither this , nor any part of Gods word , is spoken to or of infants .

Answ. This is not the Apostles meaning : for he sayth not they haue weake natures , but that all haue sinned , and through the offence of one many are dead , many were made sinners ; Rom. 5 12.15.19 . which is more then weaknesse of nature , and pronenesse to sin . Secondly , in Rom. 8.3 . it is sayd , that it ( the Law ) is weake through the fl●sh , and so cannot saue any man : which words these men wrest , as if it meant Adams children weak . Which thing though it be true , yet is it not that which is spoken of in Rom. 8.3 . Thirdly , when the Apostle sayth in Rom. 7.9 . that he was aliue without the law : this contradicteth ( according to their sense ) the other scripture , in Rom. 5 12. that all haue sinned , and are dead . The Apostle in Rom. 5. speaketh of things as they are ; in Rom. 7.9 , he speaketh of things as they seemed to be , but were not indeed . Paul was aliue in his owne conceit , thinking himselfe able to keep the Law , as naturall men doe suppose they can . But when the commandement came ( to wit unto his knowledge and conscience , ) then sin revived and he died . How could this be : seeing the commandement is holy , just and good , v. 12 He telleth us in 13 v. that sinne wrought death in him by that which was good . So then he was sinfull ( though he knew it not ) before the commandement came ; sinfull by nature ; but not discerning this his wofull state , the Law was given to shew it him ; for by the law commeth the knowledge of sinne , Rom. 3.20 . Againe , saying in Rom. 7 , 11 , that sinne took occasion by the commandement , deceived him and slew him : he plainly acknowledgeth sin to haue been in him , before the commandement came : this hee confirmeth in v. 14. saying , the law is spirituall , but I am carnall , sold under sinne : Whereupon he applieth the evills which he did , to si●ne dwelling in him , v. 17.20 . and this inhabiting or indwelling sinne , is that originall sinne whereof we treat ; which Paul for a while could not discerne to be in him ( as all naturall men discern it not , but count it an idle terme , and think there is no such thing ) till by the Law he came to discerne it and to lament it . Fourthly , it is here to be observed how the Anabaptists ●grant , all men haue weake natures , and cannot obey and liue , but sin and dye . How commeth this to passe ? By Adams sinne , say they . Behold here how they thwart their own grounds . They impose a necessitie upon all men which ( they think ) are born innocents , to sin . They cannot but sin , they must needs dye : and this not through their owne default at all , but by Adams . If we should thus teach , what outcries would they make after us ! How is it they here forget the scriptures by themselues forealleaged , The son shall not beare the iniquitie of the father , Ezek. 18.20 . Is not this a heavy burden which the sonns beare , that their father sinning , and they being innocent , are so weakned of God , that they cannot but sin , they cannot but dye ? Doth God create an innocent man , and giue him charge to doe that which is unpossible for the man to doe , and threaten death unto him for not doing it ? We abhorre such doctrine as quite overthrowing Gods justice . When he made Adam innocent , he gaue him no law , but that which was possible & easie for him to do , and to haue continued in doing it , if he had would . His justice requireth him to doe the like to all his innocent creatures . Wherfore if these men come not to acknowledge with the Apostle ( and with us ) originall sinne and death for sin to be in Adams seed , that his fall and disobedience was the fall of us all , by imputation and by infection , ( as a serpent brings forth but a serpent ) & that so being sinners in him , we haue lost our abilitie to do good , by Gods just judgment , & are sold under sinne : If they come not ( I say ) unto this , they will bee open enemies to the iustice of God , and make the judge of all the world not to doe equitie . 5. Finally , wheras they say , that neither this nor any part of Gods word is spoken to or of infants : they impudently avouch untruth . The Apostle in Rom. 5.14 . speaketh of them which sinned after the similitude of Adams transgression , and yet death reigned over them also . What sin can this be but originall sin wherin infants are born , and for which many infants dye . For when they passe from infancie and come to understanstanding , they sin actually as Adam did . To sin the same sin they cannot , for all being shut out of paradice , they cannot eat of the forbidden tree , though they would . Neither doth the Apostle speak of that same sin , but of sinning after the similitude of Adams transgression : so it meaneth actuall sin , like Adams . Now all sin , is either originall or actuall . If then death reigneth ouer them which sinne not actually , as Adam did , it must needs reigne over them which sin originally onely in Adam : and these be infants . For the Anabaptists grant , that when they come to discretion , they sinne ( and cannot but sinne ) actually . And thus their next words also are refuted , Pag. 117. when they say , Infants are under no law , therefore transgression cannot be imputed unto them , Rom. 4.15 . The contrary is thus proved : Infants haue transgression imputed unto them , and death for transgression , as the Apostle sheweth in Rom. 5. Therfore they are under some law : though not under Moses law which punisheth actuall transgressors , yet under Adams law ( in whose loynes they were and sinned ) for which they are punished even with death it selfe .

In their next words , Pag. 117. they condemne themselues and all their vain reasoning , confessing , that Adam fell from the estate wherein hee was , and in him all mankind . This is very true , and overthroweth their heresie . For Adams fall , as the Apostle describeth it , was sin , offence , transgression , disobedience , judgement ( or guiltinesse ) to death , and condemnation : Rom. 5.12 . — 19. Now all mankind fell in him , as Paul teacheth , and these enemies grant : therfore all mankind is in sin , offence , transgression , &c. unto death and condemnation . Pag. 118.

Of the remedy for the sin of all ( wherof they next speake ) we grant that is both for infants and old sinners , by grace in Christ . But these are two severall questions : and here we treat of sinne onely and the merit of it . Of Gods grace we haue spoken otherwhere .

They proceed and say , that Infants whom Christ so often accounteth innocents , Mat. 18.3 , 4 , & 19.14 . are freed from the law , and so sin is dead in them : but when the commandement comes , then they die in sinnes and transgressions , &c. Rom. 7.8 . Eph. 2.1 .

Answ. Innocents may be so called in sundry respects : 1 when in them there is no sin at all ; thus Adam in his creation was innocent . 2. When though they be sinners , yet they are not guiltie of such sins as men lay to their charge , Exod. 23.7 . 2. Sam. 3.28 . Ier. 2.34 . 3. When they are cleare of actuall sinnes : and thus infants may be called innocents , Psal. 106 38 That Christ calleth infants innocents in the first sence , I deny : the scripture also denieth them so to be , I●b . 15.14 , & 25.4 , Ioh. 3.3.6 . Eph. 2.3 . I find not in the pla●es which they quote , that Christ called infants innocents : how b● it somtime he calleth his disciples innocents ( or guiltlesse ) Mat ▪ 12.7 . of whom yet these men ( I suppose ) will not say , they were without all sinne . That infants are freed from the law given to Adam , is denied and disproved by Rom. 5. for in Adam they sinned and died . That sin is dead in them is also disproved : rather they are dead in sinne , till they be revived by Christ , Eph. 2.1.3 . Pag. 119.

Infants ( say they ) haue done neither good nor evil in the fl●sh therefore Infants sh●ll not appeare before Christ , they shall receiue no ju●gement , 2. Cor. 5.10 . R●v . 20 , 12.13 .

Answ. How boldly doe these men abuse the s●riptures ▪ In 2. Cor. 5.10 . Paul s●yth , We must all appeare before the ju●gment seat of Christ . Rev. 20.12 . it is sayd , I saw the dead small & great stand before God . Nay , say these adversaries , not infants . Their reason , because infants haue done neither good nor evill in the flesh , is an errour before refuted : for though they haue not done good or evill actually , as older people ; yet in the first Adam they haue done evill ; and in the second Adam ( Christ ) they haue done well . Pag. 119

Against Davids confession of his birth sin in Psal. 51. they thus dispute . If David confesse unto God his own sin , then he desireth him in mercie to behold whereof he was made , as Psalm . 103.14 . of dust , weake flesh , unable to resist the Tempter : through which weaknesse he was overcome in these sinnes : and thus weak flesh is called sinfull flesh , ( in which Christ came ) Rom. 8.1 . Christ is sayd to be made sin , 2. Cor. 5.21 . not that he was a sinner : no more David , confessing he was conceived in sinne , doth proue that by conception and birth he was a transgressor .

Answ. They pervert both Davids words and meaning . Hee speaketh of sinne and iniquitie : they speake of weaknesse onely , whereby he fell into sinne . What scripture can be so plaine , that may not be wrested with such wicked glosses . Against weaknesse wee pray for aid and strength to resist evill : against sinne wee pray for mercie and forgiuenesse : and for this David prayeth in Psal. 51.

Secondly , it is another abuse of scripture that they say , weake flesh is called sinfull fl●sh , in which Christ came , Rom. 8.1 . where first they make David no more a sinner at his birth , then Christ himselfe ; contrarie to the whole tenour of this Psalme , and contrary to Rom. 5. as is before shewed . Then they falsifie the text in Rom. 8.1.3 . for the weaknesse there spoken of is in the Law , it was weake through the flesh , and so not able to saue sinners .

Thirdly , by Flesh there Paul meaneth not the substance of flesh , for that weakneth not the Law , nor hindereth mans salvation : it is the good creature of God , as is the soule or spirit : but hee meaneth by flesh , our corrupt sinfull state in soule and body : for he sayth in verse 8. they that are in the flesh cannot please God . If flesh meane our bodily substance , then no man living in the body can please God : not the Prophets , not the Apostles , no nor Christ himselfe , for he lived in our flesh , in our humame nature , and the Apostle should speake untruly in the ninth verse , yee are not in the fl●sh . Wherefore flesh in Rom. 8. signifieth our unregenerate state , as in Genes. 6.3 . Iohn 3.6 . Rom. 7.18 . & 8.5.9 .

Fourthly , it is another falsification when they say , sinfull flesh in which Christ came : the scripture sayth not in sinfull flesh , but in the likenesse of sinfull flesh . Rom. 8.3 . Fiftly , weaknesse or infirmitie , as it meaneth not sin , but affliction , such Christ had : such , the Apostle tooke pleasure , 2 Cor. 12 , 10 , but infirmity as it meaneth sin , Christ had not : he is opposed herein to the Priests of the Law , which had infirmity or weakenesse , Heb. 7 , 27 , 28 , and 4 , 15 , But David in Psal. 51 , confesseth such infirmity ( if they will haue it so called ) as was sinne and iniquity ; which proveth he was a transgressor from the womb , and not without sin as was Christ . 6 Christ is said to be made sin for us , 2 Cor. 5 , 21 , these words for us the adversaries baulk and omit . David was not made sinne for us , or for any : but was himselfe conceived in sinne . Christ being himselfe no sinner , yet was hee made sin , that is a sin●offering for us , to purge us , and make us the righteousnesse of God in him ; for the Sin-offering was usually called sin in the Law , Lev. 4 , 3 , 8 , 14 , 20 , 24 , &c. the Apostle expoundeth it For sin , meaning a sacrifice for sin , Heb. 10 , 6 , from Psal. 40 , thus Christ was a sinne , that is a sacrifice for sinne : but David was not so . Therefore these places speake not of sinne in one and the same sense , but in the contrarie . David complaineth of his own sinne and guiltinesse : Paul speaketh of Christ his purging David and us all from sinne and guiltinesse , by being made a sinne offering for us .

Their former answer being so apparantly against the truth , that David acknowledging sinne , they will haue it no sinne , but weaknesse , they devise to darken the light with an other cloud ; as if David spake not of his own estate , but his mothers : and then ( say they ) it is the curse or punishment for sinne laid upon her , Gen. 3 , 16 , where the very words agree with these of Davids &c. and it is frequent in Scripture to call punishment for sinne by the name of sinne , &c. and it is neither Davids sinne nor his mothers that hee heere confesseth , to speake properly , but his mothers punishment .

Answ. As a bird in the net , so the more they striue , the more they are intangled . First , the whole scope of the Psalme is , that David might finde mercie with the Lord for his owne sinnes , as any that readeth it may see . And that in supplicating to God for grace before and after , he should here insert a complaint of his mothers punishment , is without any colour of truth . But this is the meaning , and suteable to his other words , that lamenting his actuall transgressions , he bewaileth the evill fountaine whence they flowed , to weet , his natiue corruption , which brought forth these ugly trespasses . Secondly , to let passe how they call Gods fatherly chastisement , a curse or punishment ; they here againe belye the Scripture , in saying , that the very words in Gen. 3.16 , agree with these of Davids . For neither the word sin , nor iniquitie , ( both which David useth in Psa. 51 , ) are to be found in Gen. 3 16 , that Od●gos brow may seem to be of brasse , who sh●m●th not so often and openly to falsifie the text . Thirdly , it is true that sin and iniquity doe often improperly meane punishment : but the proper meaning for fault and guiltinesse is most frequent : and wh●n it signifieth punishment , the context manifesteth ▪ which it doth not here at all : but David before and after bewayleth his sinnes properly . N●ither is heere the phrase of bearing sinne and iniquity , which is m●st usuall when pun●shment is meant : but of being brought forth in iniquity , and conceived in sinne ; and they sh●w not a●y o●e place of Scripture where such a phrase signifieth punishment . Fourthly , as neither sin nor iniquity are used in Gen. 3 , 16 , so the word conception there agreeth not , but differeth from the conceiving that David speaketh of in Psal 51 , and the difference of the words plainly discovereth these mens ignorance and errour . For in Gen. 3 , 16 , Seron is conception with sorrow , during the time that the mother goeth with child : but in Psal. 51. jacham signifieth conceiving with pleasure ; for the word properly signifieth to be warme or inflamed with desire , as in the act of generation , not of men onely , but of cattell also , as in Gen. 30 , 38 , 39 , 41. Now nature both of man and beast teacheth all , that such conceiving is with delight , not with paine , and therefore David using such a word when he telleth how his mother conceived him , cannot ( in any reasonable mans understanding ) mean his mothers corporall paines or punis●ment , as these corrupters of the Scripture doe feigne .

They proceed and say , that David did not sinne in being conceived and borne : Pag. 120. the soule is the subject of sinne , for from the soule or heart commeth wickednesse , 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 transgression of a law : and seeing th●y ●ffirme that the very matter or substance whereof David was made was sinne , and that this is it he confessoth in Psal. 51 , obserue what will follow ●f this their dream . The matter wherof all th● sonnes of Adam are made is sinne : but Chr●st , one of the sonnes of Adam after the fl●sh was made of that matter ; therefore the matter or su●stance of Christs body was sinne . Pag. 121. If it be wicked , to say Christ was a sinner because he was conceived of his mothers su●stance , as it is : so it is no lesse wicked to say , David was a sinner because he was conceived of his mothers substance : seeing the substance of both the mothers was one and the same .

Answ. It is even a wonder to b●hold how these men pervert , erre and slander , as if they had sold themselues to worke iniquity . We teach not , ( as the perversly speake ) that David sinned in being conceived and borne ; for these being the workes of God and nature , are good . But David was a sinner , because hee was conceived and borne in sin , as himselfe confesseth . 2 They erre , in saying , the soule is the subject of sinne : for neither the soule alone , nor the body alone , but the whole man ( which differeth from both , and consisteth of both , ) he is the subject of sinne . Neither doth the body without the soule , nor the soule without the body commit sinne : but the man whiles the soule is in the body , sinneth , 2 Cor. 5 , 10 and as the soule was not created but in the body , Zach. 12 , 1 , so when it departeth from the body , it sinneth no more , but goeth for judgement , Heb. 9 , 27 , Eccles. 9 , 5 , 6 , 10. 3 Whereas they alledge , that wickedness● is from the heart , Mat. 15 , 19 , it is spoken of living men consisting of soule and body : Madnesse ( as Salomon saith ) is in their heart while they liue , and after that ( they goe ) to the dead ; Eccles 9 , 3. And where they say , the soule comes from God , the matter of the body from the parents ; they lay not down the truth fully . For though the soule is created of God , and is not materially from the parents as the body ; yet the parents giue occasion to infuse the soule , ( for without corporall generation no soule is created , ) and so the soule may in some sort be said to haue the beginning from Adam , though not of any matter from him . The essence of is of God ; the subsistance of it is from the parents , from whom it hath the manner of subsisting in the body . 4 Though the soule as it is created of God is very good , ( as the body also respected naturally is good ) yet they erre in saying , the body sinneth not till it be infe●ted with the soule by transgression of a law ; whereby they meane actuall transgression after it knowes the law . For first , it is not the body , but the man ( of body and soule ) that sinneth as before is shewed . Secondly , the body is not infected with the soule , but both body and soule are infected with sinne , to wit , that inbred and inhabiting sin which came from Adam , as before is proved from Rom. 5. And this sinne man hath , both by imputation and inherence , before he actually transgresseth the law , Rom. 5.14 , Psal. 51 , for that which is borne of the flesh is fl●sh , Ioh. 3.6.5 . They notoriously sl●nder us , that we should affirme the very matter or substance wherof David was made , to be sin : Wee affirme no such thing . The matter or substance we say is good , as every creature of God is . Sinne is an evill accident cleaving to the substance , to the body and soule of man . Of like falshood it is , that we should affirme David to confesse in Psal , 51. that the substance whereof he was made was sin . Neither David nor we ever so spake . So the Argument which by consequence they frame touching the substance of Christs body , that it should be sin , is frivolous , collected from a fict●on of their idle heads . For if no mans substance be sinne ( as we firmly hold ) much lesse Christs .

After this , they cast a stumbling block in the way , and would haue us shew how infants that haue sinned , and are under condemnation of hell , can be reconciled to God but onely by faith in Christ Iesus : and if they cannot but by repentance and faith , then are they all left under condemnation , not for any law that th●y haue broken , but for their father Adams sinne .

Answ. Pag. 122. That all haue sinned , and are under condemnation , is proved by the Apostle , Rom. 5 , 12 , 18 , how infants can be reconciled to God , he also teacheth , namely through the gift by grace , by one man Iesus Christ , Rom. 5 , 15 , 18. The manner if it be shewed , I feare these men will not receiue it : for they that haue so kicked against the pricks touching all mens fall and sinne in Adam ; how should they receiue the doctrine of restauration by Christ . Howbeit I will indevour to shew it , if it doe no good to them , it may to others . 1 The faith and repentance which they require in infants , namely actuall , is not to be found : as such actuall sinnes are not found in them , as are in older men . The one of these exemplifieth the other , as the first Adam figured the second , Rom. 5 , 14. By the first Adam we haue sin , Rom. 5 , 12 , offence , v. 15 , disobedience , v. 19 , ●udgement , v. 16 , death , v. 14 , condemnation , v. 16. By the second Adam ( Christ ) we haue grace , & the gift by grace , v. 15 , the gift of righteousnesse , v. 17 , the free gift to justification , v. 16 , even to justification of life , v 18. By the first Adam we haue three evils , 1 imputation of his sin : 2 corruption of our nature : 3 guiltinesse of death temporary and eternall . By the second Adam we haue three opposite good things ; 1 imputation of his righteousnesse , 2 regeneration ( or renewing ) of our nature , 3 and deliverance from death temporary and eternall . As the corruption or viciousnesse that we haue by Adam , is in the bud or spring , in the beginning ( not in the full growth , ) and inclineth us to all actuall sinnes : so the regeneration we haue by Christ , is in the spring and beginnings thereof when we ●re infants , and inclineth us to actuall faith and obedience . And thus repentance and faith are in Christian infants in their bud or beginning , inclinatiuely : even as impenitencie and unbeliefe are in Adams infants , in their beginning , and by inclination . If any man aske with Nicodemus , how can these things be ? Let him consider , that as he knoweth not the way of the winde , or of the spirit , or how the bones doe grow in the womb of her that is with child , even so he knoweth not the workes of God , who maketh all ; Iob. 3 , Eccles. 11 , 5.

Lastly , to the many examples of Gods judgements upon infants , as at Noes floud , Pag. 122. the burning of Sodom and Gomorrah , &c. they answer , though they had bodily death for the sinnes of their parents ; yet they perished not with the wicked in hell . For of this ( bodily death ) other unreasonable creatures , as well as infants , haue alwayes had their portions . All fl●sh must die , and death is losse to none but to the wick●d : to the godly and innocent , death and all afflictions of this life , are not worthy of the glory that sh●ll be shewed .

Answ. 1 In that they grant , Infants haue bodily death for their parents sinnes , they contradict their own plea before from Ezek. 18 ▪ 20 , the soule that sinneth it shall die : the sonne shall not beare the iniquity of the father &c. for there the Prophet speaketh even of bodily death and miseries in this world , whereof the Iewes complained . And unlesse they confess● , that infants are sinners in their parents , they cannot maintaine the justice of God for killing infants , and that oftentimes with strange and horrible deaths . And if they grant that infants are sinners , they cannot with any truth deny but hell is their due , unlesse they be redeemed by Christ . And by infants death , we certainly conclude that they are sinners , from the Apostles ground in Rom. 5 , 12 , 14 , & 6 , 23. and that for their sinne they may and shall be cast into hell ( unlesse Christ saue them ) is evident by Christs doctrine , in Ioh. 3 , 3 , Except a man bee borne againe , he cannot see the Kingdome of God . And that infants are there implyed , is plaine , because an infant is borne a man , as Christ speaketh Ioh 16 , 21 , and being borne a sinner , Psal. 51 , Rom. 5 , must be borne againe of the Spirit , or else shall not see the kingdome of God . If it see not Gods kingdome , it shall see the divels prison ; for a Limbus or third place will no where be found . And how these men can exempt wicked infants from hell , otherwise then by their own fansies I know not : ●he Apostles taught no such doctrine , when without exception of infants , they call the old world that perished , the world of the ungodly , 2 Pet. 2 , 5 , and reckon none saved but Noe and his house , Heb. 11 , 7 , 1 Pet. 3 ▪ 20 , 21 , and tell us that Sodom , Gomorrha , and the Cities about them , are set forth for an example , suffring the vengeance of eternall fire , Iude v ▪ 7. But these presumptuous men will controll the judgements of God , and tell us that which no Prophet or Apostle ever taught , that all the infants in those cities suffer no such vengeance : yea , though God himselfe promised that if but ten righteous had been found in Sodom ( wherein were many times ten infants ) he would not haue destroy●d the citie for tennes sake , Gen. 18 , 32. 2 The reason which they would ground upon , because other unreasonable creatures as well as infants haue alwayes had their portions in bodily death ; this reason is brutish , and beseemeth not men . For no unreasonable creature is a sinner , as all men in Adam are sinners : no unreasonable creature hath a soule immortall infused of God , as all mankind hath : no bruit beast shall be raised from the dead , as all men shall , both old and yong , to life or death eternall . And when a beast dyeth it hath an end both of welfare and misery , so hath none of Adams children . What comparison then is there between men and beasts ? Where they say , death is losse to none but to the wicked ; it is true . And hereupon it followeth that seeing infants are wicked , ( as is formerly proved ) untill they be made righteous by Christ , and borne againe ; death is a losse unto them ; and a gaine to those onely ( whether old or yong ) which are made partakers of the grace and gift of righteousnesse , by one Iesus Christ , Rom. 5 , 12 , — 17.

Of Baptizing Infants .

AGainst baptising of Infants the adversaries first lay this ground , Pag. 129. Baptisme perteyneth onely to them that declare their repentance and faith to those Disciples of Chri●t that baptise them . This appeareth by Iohn Baptists doctrine and practice , Mar. 1 , 4 , Mat. 3 , 6 , and Christs disciples , Joh. 4 , 1 & 3 22 , by Christs commission for all nations , Mat , 28 , 19 , Mar. 16.16 , by the Apostles practise , Act. 2 , 38 , 41 & 8 , 12 , 36 &c.

Answ. That baptisme pertaineth to such as declare their repentance and faith , is true ; and the Scriptures alledged proue it . But that it pertaineth to such onely , is untrue : and none of the Scriptures which they bring , doe so teach The infants of the Church , which cannot declare repentance or faith , are also to be baptized , as after shall be manifested .

That the practise taught by the foresaid Scriptures , is to be perpetuall ; we grant : and they needed not haue taken paines to proue it .

Pag. 131. Infants ( say they ) may not be baptized , because there is neither commandement , example , nor true consequence for it , in all Christs perfect Testament , &c.

Answ , This we deny : commandement there is for it in Math. 28 , and Mark 16 , & necessary consequences from many Scriptures confirme it ; Pag. 132. as shall be proved .

Baptisme ( they say ) is in that a good conscience maketh request unto God , 1 Pet. 3.21 , it is of repentance for remission of sinnes , Mar. 1 . ●● the washing of the new birth , Tit. 3 , 5 &c. If it cannot be proved by the Scriptures that infants haue their hearts sprinkled from an evill conscience , haue repentance , faith &c. they ought not to be baptized .

Answ. Their argument hath onely a shew , no substance of truth . For first a man might frame as good a reason thus : Circumcision is not that which is outward in the fl●sh , but that of the heart , in the spirit , Rom. 2 , 28 , 29 , it is the putting off of the body of the sinnes of the flesh , Coloss. 2.11 , it sealeth the righteousnese of faith which they haue , Rom. 4.11 , and the circumcising of the fo●-skinne of the heart , Deut. 10 16 , to loue the Lord &c. Deut. 30.6 . Now if it cannot be proved by Scripture that infants haue the l●ue of God in their hearts , the righteousnes of faith , the putting of of the body of sin &c. they may not be circumcised , and the●r circumcision is nothing . If this be not a good argument to keep children from circumcision , the other is no better to keep th●m from Baptisme . Secondly , Christian infants haue the graces they speak of , repentance , faith , regeneration &c , though not actually , or by way of declaration to others ; yet they haue through the worke of the Spirit , the seed and beginning of faith , virtually and by way of inclination ; so that they are not wholly d●stitute of faith , regeneration &c. though it be a thing hid and unknown unto us after what manner the Lord worketh these in them , Eccles. 11 , 5. Which I further proue thus . If infants naturally are some wayes capable of Adams sinne , and so of unbeleefe , disobedience , transgression &c. then Christian infants supernaturally and by grace , are some wayes capable of Christs righteousnes , and so of faith , obedience , sanctification &c. But infants are capable of the former evils by Adam : therefore they are capable of the latter good things by Christ . That they are capable of the former , is before proved ( where we treated of originall sin ) by Rom 5 , Psal. 5 1 , Ioh. 3 , and many Scriptures . The consequence , that therefore they are capable of the latter also , ●o wit of Christian graces , is thus manifested . 1 Because the first Adam was a figure of the second Adam Christ , so that as the sinne of the first Adam , his fault , disobedience , and death for it came on all his children , both by imputation and infection or corruption of nature : so the righteousnesse and obedience of Christ commeth on all his children , both by imputation and renewing of nature , unto life and salvation , as the Apostle compareth them , Rom. 5.12.15.16.17.18.19.21 . 2 Because infants being by Adam sinners , children of wrath &c. must be borne againe of the spirits , or else they cannot see the Kingdom of God , Ioh. 3 , 3.5.6 . But the Christian infants dying in infancie shall see the Kingdom of God , and not be damned ( as the adversaries grant ) therefore by Christs doctrine they are borne again of the spirit : and so must needs in some measure haue repentance , faith , holines , without which there is no regeneration . Again , that infants haue the faith and loue of God in them , and regeneration in their measure is thus proved . They to whom God giveth the signe and seale of righteousnesse by faith , and of regeneration , they haue faith and regeneration : for God giveth no lying signe , he sealeth no vaine or false covenants . But God gaue to infants circumcision , which was the signe an●●ale of the righteousnesse of faith and regeneration , Gen ▪ 17.12 Rom. 4.11 ▪ & 2.28.29 , Coloss. 2.11 . Therefore infants had ( & consequ●ntly now haue ) fai●h & regeneration , though not in the crop or ha●vest by de●laration , yet in the bud and beginnings of all Christian graces . They that deny this reason , must either make God th● author of a lying signe and seale of the covenant to Abraham and ●is infants : or they must hold that infants had those graces then , b●t not now : both which are wicked and absurd to affirme . Or t●ey must say , that circumcision was not the signe and seale of the righteousnes of faith , and then they openly contradict the Scripture , Rom. 4.11 .

Moreover , as the Apostle in Rom. 5 , compareth our naturall estate in Adam , and our spirituall estate in Christ , so may wee in this case . If wee cannot justly obj●ct against Gods worke in nature , but doe beleeue that our inf●nts are reasonable creatures , and are borne not bruit beasts but men , though actually they can manifest no reason or understanding more then beasts , ( yea a yong lamb knoweth and discerneth h●s damne sooner then an infant knoweth his mother : ) then nei●her can we justly object against Gods worke in grace , but are to beleeue that our infants are sanctified creatures , and are borne beleevers not infidels , though outwardly they can manifest no faith or sanctification unto us . And , why should it be thought incredible that God should worke faith in infants ? If because we know not or perceiue not how it can be : let us consider , that wee know not the way of our naturall birth , and other earthly things Eccles. 11 5. Ioh. 3 , 8 , how then can we know heavenly things ? If we make question of the power of God ; nothing is unpossible with h●m . Hee made all things of nothing ; he can make the dumb beast speake with mans voyce , Numb. 22 , hee can make the babe in the moth●rs wombe , to be aff●cted and leape for joy , at the voice of words spoken to the mother , Luk. 1.44 , and can he not also work grace , faith , holynesse in infants ? Hath Satan power by sin to inf●ct and corrupt infants ( as is before proved , ) and shall nor God haue power to cleanse from corruption , and make them holy ? If we make doubt of the will of God herein , behold we haue his promises to restore our losses in Adam , by his graces in Christ , as he sh●weth in Rom ▪ 5 , that he will circumcise our heart , and the heart of our seed to loue him , Deu. 30 6 , we haue the seale of his promise , in giving circumcision to infants , to signifie and seale the righteousnesse of faith , Rom. 4.11 , Gen. 17. And we haue assurance of all his promises , and of that to Abraham & his seed in particular , to be confirmed unto us ( not abrogated or lessened ) by Christ , 2 Cor. 1.20 , Luk. 1.72.73 &c. Gal. 3.14 &c. Wherefore they are but a faithlesse and crooked generation , that notwithstanding all that God h●th spoken and done in this kinde , doe deny this grace of Christ to the infants of his people , and the seale or confirmation of this grace by baptisme now , as it was by circumcision of old .

But they proceed to plead against the truth thus , Pag. 13● . Regeneration is a turning from sin to God , Rev. 6.11 . 1 Thes. 1.9 . Tit ▪ 4.5 Repentance is a sight and knowing of sin by the law a confessing and sorrow for sin , &c. Fai●h is th● ground of things hoped for , &c. Heb. 11.1 . and is accompa-with obedience , Iam. 2. Let them either now proue , that infants are turned from sin , see , know , confesse and sorrow for it , beleeue the promises of God , &c. or they say nothing .

Answ. They reason ignorantly and perversly , not onely against the light of Gods word , but of nature . As if some brutish person should plead thus . A man is a living creature that hath a reasonable soule ; and the proper affections of a man as he is a man , are the facultie of understanding , of thinking , capablenesse of learning , of remembring , facultie of reasoning , of judging and discerning true and false , good and evill , of approving and improving , of willing & nilling , of speaking , of numbring , &c. Now let them which affirme that infants are borne men ( as Christ doth in Ioh. 16.21 . ) proue that infants doe understand , do think , remember , judge , discerne good and evill , approue , will , speak , &c. or else they say nothing . Were not such a disputer worthy to be laughed and hissed at ? who requireth the actuall use and manifestation of humane affections and faculties in infants ; which are in them but potentially & in the seed and beginning : and because th●y cannot declare these things by their workes , therefore he denieth them to be of the generation of mankind , or borne men into the world : or that they haue the faculties of men at all in them any manner of way ? Even such is the argumentation of these erroneous spirits against the truth of religion . For as before they reasoned against the sin , transgression , and condemnation of Infants , ( contrary to Pauls doctrine in Rom. 5 ) because infants actually understand not the law , nor transgresse against it ; and will not consider how they are sinners originally in Adam : so now also they reason against the grace of Christ in infants , and his work of regeneration in them ; because they cannot outwardly manifest the effects of regeneration or fruits of faith , ( such as the scriptures that they allege do require in older persons ) & wil not understand that these graces are in them through Christ and his spirit , but in the beginnings onely ( as I haue formerly proved ) and are not in them as in those of full age , who by reason of use haue their sences exercised to discerne both good and evill . And here I desire to know of the Anabaptists in their next writings about these matters ; first when they thinke that children ( who in their opinion are borne without a●y sin ) begin to be sinners , whether at 2.3.5.7 . or other yeares : and when they can justly reproue a child for sin , if it shew in word , deed , or gesture any thing contrary to the law of God , as if it sweare , curse , lye , disobey parents , take anothers goods , be froward , angry , or the lik● . Yea let any of them tell me ( if he can ) when he himselfe first fell from his innocencie and became a sinner , being none before ; by what act or transgression of what commandement . It is strange that an innocent man should fall from his innocencie , and not know when and how . Secondly let them say , whether every child so soon as it beginneth to be a sinner , hath not remedy for the sinne by Christ ; and so whether it it be not capable of repentance , faith , regeneration , &c. and consequently of baptisme , so soone as it is a sinner . Thirdly , seeing they insist so much on the perf●ction of the ordinances of the new Testament , as of the old , ( which thing I willingly grant ) I desire to know whether ( as God appointed the eight day for the circumcising of a child after it was borne , ) Christ hath appoynted any day , moneth or yeare for a child to be baptised after it is borne . If they say none , but when the child can manifest repentance and faith : then what manifestation hath Christ prescribed , whether if the child say it repenteth him , & he beleeveth , it is ynough , or what rules and ordinances Christ hath given , by which we may certainly know that now ( and not before or after ) a child is to receiue baptisme , as a repentant and beleeving sinner : and let them tell us at what age of their children they or any of them hath first baptised his child unto remission of si●s . These things are needfull to be known , that we may walke by rule ; and being not yet signified ( to my knowledge ) in any of their writings , I desire for my information , and for the better clearing of these controversies , that they would set down their doctrine touching these poynts . For it is required of all parents to bring up their children in the nurture and admonition of the Lord , Eph. 6.4 . this they cannot doe aright , unlesse they know when first they begin to sin , and consequently when first they begin to beleeue . If they blame a child for sinne whiles it is an innocent , they commit iniquitie : if they keep a child from Christ and Christian baptisme when it is a repentant & beleeving sinner ( which may be so soon as it is a sinner ) they wrong their child most sinfully , to condemne that which Christ justifieth . These things are worthy of serious consideration both in respect of our childrens estate , and of our owne .

And now ere I proceed further to answer their cavils , I will shew two commandements for the baptising of infants : the one given of old to our fathers , the other given by Christ .

1. That which was once commanded of God , and never by him called back , is now still to be done ; as it is written , What thing soever I command you , obserue to doe it , Deut. 12.32 . But God commanded the outward seale of his covenant of grace to be given to the infants of his people , as in Gen. 17.12.13 . He that is eight dayes old shall be circumcised among you , &c. and my covenant shall be in your flesh for an everlasting covenant . And this commandement touching the substance of it , and outward sealing of the covenant , hath never by him been abrogated . Therefore it is still to bee continued , and our infants ( by vertue of that commandement ) are to haue the seale of Gods covenant .

The common objection that this proofe is not from Christs testament , but from Moses writings , is of no weight . For Moses wrote of Christ , Ioh. 5.46 . The Apostles sayd none other things then those which the Prophets and Moses did s●y should come , Act. 26.22 . Christ came not to destroy the law or the Prophets , but to fulfill . Math. 5.17 . Paul proveth our justification by faith in Christ from Abrahams example written by Moses , as written not for his sake alone , but for us , Rom. 4.3 — 24 ▪ Therefore the example of Abrahams infants circumcised , is writ●en for us also . To manifest this reason more fully , I lay downe these particulars , 1. That the covenant then made with Abraham was the covenant of the Gospell , which we now haue . 2 That circumcision the seale of the covenant then , and baptisme the seale of the couenant now , are one and the same in substance . The first is proved thus , Paul sayth , The Scripture foreseeing that God would justifie the heathen through faith , preached before the Gospell unto Abraham , In thee shall all nations be blessed , Gal. 3.8 . Aga●ne , when circumcision was instituted , the covenant was , Thou shalt be a father of many nations , &c. Gen. 17.4.5 . this promise ( as belonging to the faith of Christ ) is applied to our state under the Gospell , Rom. 4.13.16.17 . and is by Paul there opposed to the Law . Moreover the covenant with Abraham was , that the Lord would be a God to him and to his seed after him , Gen. 17 ▪ 7. this promise implieth blessednesse to him and them ; for Blessed is the nation whose God is the Lord , Psal. 33.12 . and this blessednesse commeth on none by the Law , Rom. 4.15 . Gal. 3.10.11.12 . and that he should be a God unto us , and we his people , is the summe of the Gospell , Heb. 8 ▪ 10 2. Cor. 6.16 . Reu. 21.3 . The difference between the fathers and us , is , that they had the Gospell in promise ; wee haue the same Gospell in performance , Luk. 1.69.70 , 72.73 . &c. Act. 13.32.33 . & 26 6. They beleeved in Christ that was to come ; We beleeue in Christ who is come : Their faith and ours is one in substance , Heb. 11. Gal. 3.9 . That circumcision and baptisme are also one in substance ( though differing in outward signe ) is thus manifested . Circumcision was the signe of faith and holines , Rom. 4.11 . & 2.29 . Col. 2.11 Deut. 10 ▪ 16. Baptisme is the signe of faith and holinesse , Act. 8.37.38 Rom. 6.3.4 &c. Circumcision was the first signe and seale of entring into the covenant : Baptisme is so now . We now being buried with Christ in baptisme , are sayd to be circumcised in him , Coloss. 2.11.12 . which plainly manifesteth them to bee one and the same : even as their other sacramentall signes , are sayd to be the same that we now haue , in respect of the things signified , 1. Cor. 10.1.2.3.4 . 1 Cor. 5.7.8 . Forasmuch then as the covenant with Abraha● and with us , and the seale of the covenant then and now , are one in substance : it followeth , that the commandement then to giue infants the seale of the covenant , being never repealed , bindeth us to giue them the seale of the covenant at this day . The exceptions which the adversaries make of the difference between circumcision and baptisme , shall be answered after in their place .

2 The second commandement for baptising of infants , is in Mark . 16.15 . Goe preach the Gospell to every creature ; he that beleeveth and is baptised , shall be saved . Math. 28.19 . Go teach all nations , baptising them , &c. In this commission of Christ are two things , the preaching of the Gospell to every creature , to all nations ; and the sealing of the same by baptisme . The Gospell belonged to infants , & they are necessarily implied in the first : therefore baptisme belonged to infants , and they are as necessarily implied in the later . Christ biddeth them proclaime or preach the Gospell : but what the Gospell is , is not here declared , we must gather it from other scriptures . The Gospel ( or Evangelie ) is the glad tidings or joyfull declaration that the promise which was made unto the Fathers , God hath fulfillled the same unto us their children : the promise , ( I say ) concerning Christ , and the redemption of the world by him , as these scriptures teach , Act. 13.32.33 . Luk. 1.54.55.69.70.71.72.73 . &c. Act. 2.38.39 . & 26.22.23 . Luk. 4.18 — 21. So the Gospell ( which is the good tidings of the fulfilling of the promise ) is as large as the promise was : whereupon , not in the forementioned scriptures onely , but in many other places , the Apostles referre the Gospell to the promise ( or promises ) made of old , as , It is of faith , that it might be by grace ; to the end the promise might be sure to all the seed : Rom. 4.16 . and Now we , brethren , as Isaak was , are the children of promise , Gal. 4.28 . and , Christ was a minister of the circumcision , for the truth of God , to confirme the promises ( made ) unto the fathers : and that the Gentiles might glorifie God for mercie , Rom. 15.8.9 . and , That the promise by faith of Iesus Christ , might bee given to them that beleeve , Gal. 3.22 . and , Paul an Apostle , &c. according to the promise of life , which is in Christ Iesus , 2. Tim. 1.1 . and many the like . Not in generall onely , but the particular promises at severall times , are shewed to be accomplished in the Gospell ; as the promise to Adam , Rom. 16 20. from Gen. 3.15 . to Abraham , Luk. 1.55.73 . Rom. 4.16.17.18 . to David , Luk. 1.69.70 . Act. 2 ▪ 30 31. to Israel by Moses , Samuel , and other Prophets , Act. 3.22.24 ▪ 25 Luk. 1.70 . so that all the promises of God are yea and Amen in Christ , 2. Cor. 1.20 . And for the poynt in controversie , the promise of grace and salvation to Abraham and to his seed , Gen. 17.7 . is by the Gpspell shewed to be confirmed , Luk. 1.55 . Act. 2.38 ▪ 39. Gal. 3.14.16.29 . But the promise to Abrahams seed implied his infants , Gen. 17 , 7 , 10 , 12 , therefore the Gospell ( which is the complement of that promise ) implieth our infants : and so the Apostle sayth , the promise is to you and to your children , Act. 2.39 . And the signe and seale of the promise was giuen to Abrahams children in infancie , Gen. 17 , 10 , 12. therfore it belongeth to our children in their infancie : and we are sayd to be the children of promise as Isaak was ▪ Gal. 4.28 ▪ But Isaak was the child of promise in his infancie , and had then the seale of the promise in his infancie , when he was but eight dayes old , Act , 7 , 8 , wherefore we also in our infancie are children of the promise , and haue right to the seale of the covenant even then , or else wee are not as Isaak was . And thus Christ commanding the Gospell to be preached , commanded the fulfilling of the promises to be preached , even all and every one of the promises , without excepting any : and so commanded the promise of grace , and accomplishment of it to the seed of the faithfull even in their infancie to bee preached . Likewise commanding the seale of the covenant to be applied unto all within the promise , as freely and generally now as ever it was of old , not excepting infants : he commanded infants to be sealed by baptisme , as they were sealed before by circumcision . And seeing all beleevers are by his commission to be baptised : the infants of the Church being beleevers ( in respect of the beginning of faith , though not actually ) as I haue formerly proved , they are also to be baptised by vertue of Christs commission , Mark . 16. Math. 28. that so the promises unto the fathers may be confirmed , and the Gentiles ( as well as the circumcision , that is , the Iewes ) may glorifie God for his mercie , Rom. 15.8 ▪ 9.

Now I will proceed to answer their exceptions ; beginning first with this about circumcision , and the covenant with Abraham .

1 There was a commandement for circumcision , Pag 145. Gen. 17. there is none for baptisme of infants .

Answ. This is before disproved , and a commandement shewed Mark. 16. For the sealing of the seed of the faithfull in infancie , was a part of the Gospell ; seeing the Gospel is the fulfilling of the covenant and promise made to the fathers , and to Abraham in speciall , Act. 13 32 , 33. Luk. 1.55.73 . If it be objected , that baptising of infants is not there particularly expressed : I answer , neither are other parts of the Gospell particularly expressed th●re : but the G●spell in generall being to be proclaimed , all parts of the Gosp●ll ( whereof sealing the infants is one ) are necessarily implied . Note also that things are taught & commanded somtime in scripture , though not in expresse words : as the trinitie of persons in the unitie of the Go●head , the resurrection of the dead ( as Christ proveth ) was taught in Exod. 3. Eternall life in heaven , and eternall death in hell are not expressed in Moses law : nor that they should haue Synagogues in everie citie for the people to meet on the Sabboth . Neither in the new testament is it taught in express words , that Christ is coessentiall , coequall , coeternall with the father : or , that his death and obedience is the merit of our righteousnesse , or satisfaction for our sinnes : nor ●xpr●sly commanded that women should receiue the Lords supper , nor example that any did : with sundry other things which though they be not expressed in plaine words , yet are they soundly to be proved by arguments from the scripture .

2 That commandement included males onely , children or servant though unbeleevers , and excluded all females , though beleevers so doth not baptisme .

Answ. 1 It is untruly sayd that servants unbele●vers were to be circumcised : they feigne this , the s●ri●ture tea●heth them not so , but the contrary . For circumcision was the seale of the righteousnesse of f●ith , Rom. 4 , 11 , and should it be set upon unbeleevers , which had no righteousnes ▪ no faith ? So God should be made the author of a false and lying seale : to signifie and to assure the things which were not . Againe , every circumcised person was to eat the Passover , and had all other privileges of Israells law , Exod. 12 , 48 , 49. the Passover signified Christ , and the eating of it life by Christ , 1 Cor. 5.7.8 . Ioh. 6.57 . But no unbeleever had these benefites . And if unbeleevers and Israelites had communion together in circumcision , passover , and other holy things , then was the Church of Israel no communion of Saints , but a mixture with all sorts of infidels , whosoever would , contrary to Exod. 19 , 5.6 . Levit. 19 , 2 , & 20 , 7. Deut. 14 ● , 2 , & 26.18 , 19 , Levit. 20 , 26 , 1 King . 8.53 . Though females ( wanting that part of the body ) were not outwardly circumcised , for that foreskin which was not , could not be cut off : yet may we not say they were excluded , for then they might not haue eaten the passover , Exod. 12.48 . They were within the covenant ( D●ut. 29 , 10 , 11 , 12 ) and implied in the males . As the men had that signe of purification ( according to the nature of the male ) which women had not ▪ so women had another kind of purification ( according to the nature of the female ) which men had not , Levit. 12. Each ●●x had their portion in the things that figured their redemption by Christ , according to their severall natures . Therefore when the outward signe was changed from circumcising to baptising , wherof the female is as capable as the male ; both sexes are baptised , Act. 8.12 . So infants now are as capable of baptisme , as they were of circumcision , there is nothing therefore to debarre th●m from it .

3 The law required circumcision to be performed on the eight d●y : so doth not the law of baptisme .

Ans What of this ? the law of baptisme appoynteth no day at all for any : shall none therefore be at all baptised ? The law required the Passover to be kept on the 14 day of the first moneth , Exod. 12 The law of Christ appointeth no day when to eat the Lords supper : yet it is the same in substance that the Passover was , 1 Cor. 5.7 , 8 , so baptism is the same in substance that circumcision was , Coloss. 2.11 , 12. and as all may now eat the Lords supper , which might then eat the Pascha : so all may now be baptised , which then were circumcised .

4 But when faith is manifested , then is baptisme to be performed .

Ans. Th●y meane by manifestation , profession with mouth ; and by then they mean not before that time . This is denyed , and formerly disproved , and they haue no one word of God to confirme their doctrine . 2 Though infants manifest no faith by their owne mouth , yet the mouth of God manifests them to haue faith in the begining or feed therof , because he testifieth them to be holy , 1 Cor. 7 , 14 , which is not without faith : and testifieth them to haue grace and righteousnes by Christ , answerable to the corruption and unrighteousnesse which they haue by Adam , Rom. 5. as is before declared .

Againe th●y say , Pag. 145. Neither circumcision nor baptisme are seales of the covenant of life and salvation : that whi●h is now the seale , was ever the same , which is the h●ly spirit of promise , 2 Cor. 1 , 22 , Ephes. 1 , 13 , & 4 ▪ 30.

Ans. A bold untruth contradicting the Apostle , who calleth the signe of circumcision , the seale of the righteousnes of faith , Rom. 4 . 1● . and righteousnesse of faith is life and salvation , Gal. 3.11 . Ephes. 2 ▪ 8. and the covenant which circumcision sealed , was that the Lord would be their God , Gen. 17.7.10 . and so he would giue them life and salvation , Reu 21.3.4 . Whereas they except , The Spirit is the scale : it is true ; but they should obs●rue that it is an invisible seale in the heart ; whereas Paul speaketh of an outward visible seale , which is also a signe , and on the body . Again , the covenant may haue more seales then one : so that if the Spirit were an outward seale , yet might circumcision be a seale also of the same thing . Moses calleth circumcision a signe or token , Gen. 17.11 , but he no where calleth it a seale ▪ yet Paul calleth it a seale , because in truth it was so , and more then a bare signe . For a signe is to make some other thing knowne unto us , as the doole-stone or land mark is for distinction of grounds : or it is further to put us in minde of things formerly done , as the stones at Gilgall were for a memoriall to Israell how their Fathers passed through Iordan , Ioshu. 4.20.21.22 . But a seale goeth yet further , and certifieth or assureth of any promise or gift . Now because circumcision was such a signe as assured unto Abraham his righteousnesse by faith in Christ the promised seed : therefore the Apostle rightly calleth it a seale . Vpon which ground we also rightly call the Passover , Baptisme , and our Lords Supper Seales , because they are such signes as certifie and assure us of forgivenesse of sins , and of righteousnesse and salvation by Christ . And from this we haue a most certaine ground for the baptisme of infants : because baptisme is no more now , then circumcision was of old , namely a signe and seale of righteousnesse by faith . And if infants had such a seale under the promise of the Gospell : how should it with any colour be denied now under the performance of that promise ? unlesse we will say , Christ hath not confirmed the promises made unto the fathers , contrary to Rom. 15.8 . 2 Cor. 1.20 .

Further they say , pag. 146. There is but two covenants , the Law and the Gospell , the Old and the New , Gal. 4. The old Covenant , the Law , was made with the children of Abraham after the fl●sh , and had circumcision in their fl●sh for a signe thereof . The new covenant the G●spell , is not made but with the one seed , Gal. 3.16 . that are of the faith of Abraham . The children of the fl●sh are not they to whom this covenant is made , Rom. 9.8 the children of the fl●sh must be but out , &c. Gal. 4 30. so that the covenant with Abraham and his children after the flesh , was not the covenant of life and salvation ; it was the covenant of worke , of the Law . &c.

Ans. In this their plea , there is a little truth , but much errour and delusion . It is true , there were but two Covenants , the Law and the Gospell . There is sophistry and delusion in their saying the covenant of the law was with the children of Abraham after the flesh : for as after the fl●sh meaneth naturall generation , so Isaak , Iakob , and all the Israelites , even Christ himselfe was Abrahams child after the flesh , Math. 1.1 . Rom. 1.3 . & 9.3.4.5 . yet were not they aliens from the covenant of the Gospell . But as the fl●sh meaneth corruption of nature , Rom. 8.1.8.9 . and as men haue no other generation of the Spirit , but of the fl●sh , Iohn ▪ 3. vers. 5.6 . in this sense it is true , that the children of the flesh are not the children of God , Rom. 9.8 . and they are under the Law , not under the Gospell . But this is nothing against the truth we maintaine . For Isaak who was Abrahams seed after the flesh in the first sense , but after the Spirit , and by promise in the second sense , hee was circumcised in his infancie , Now all the Christian Church are as Isaak , children of the promise , Gal. 4.28 , and our infants though by nature ( as it is corrupted ) they be children of wrath , Ephes. 2 , yet by promise and grace in Christ , they are children of God , Rom. 5 , and therefore are to haue the seale of the covenant of grace in infancie , as Isaak had ; even as by Abrahams justification , the Apostle proveth the justification of us all , Rom. 4.3.22.23.24 .

Errour it is that they say , Abrahams children had circumcision in the flesh for a signe of the old covenant or Law For first , the Law was given by Moses , Iob 1.7 . many yeares after Abraham , and could not disanull the covenant with Abraham , or make the promise of none effect , as the Apostle plainly teacheth us Gal. 3.17 . Christ also sayth , Circumcision was not of Moses , but of the fathers , Iob. 7.22 . Secondly , the covenant which circumcision sealed , was that the Lord would be a God to Abraham and his seed , Gen. 17.7.10 , this was the covenant of the Gospell , Heb. 8.8 10 , Rev. 2 1.3 . Thirdly , Circumcision was the seale of righteousnesse of faith , Rom. 4 11 , but the Law is not of faith , Gal. 3.11.12 , therefore circumcision was a seale of the Gospell promised , a seale of the covenant of grace .

Wheras th●y say , the new covenant is not made but with the one seed , Gal. 3.16 , it is true , & maketh against them : for that one seed , is there shewed to be Christ : not Christ in his own person onely , but Christ with his Church , which make one mystical body , 1 Cor. 12.12 . Eph. 5.30.31.32 . Now the infants of the Church , are by the covenant of grace of the body of Christ , even as by nature they are of the body and stock of Adam , as before ( in the treaty of Originall sin , ) we haue proved by Rom. 5 , so that the new covenant is made with them also , and therefore the seal of that covenant is due unto them now , as it was in Abrahams daies .

N●xt this , they goe about to proue , Pag. 147. That the covenant wherof circumcision was a signe , Gen. 17 , was not the same which we haue now in the Gospell : because the Lord sayth , it is not the same , Jer. 31.31 , Heb. 8.6 . it is a new covenant that we haue under the Gospell .

Answ. It is no marvell though these men so often slander us , when they dare belye the Lord himselfe . Neither doth the Prophet , nor the Apostle ( in the places by them cited , or ) any where say , that the covenant which Abraham had , and which was sealed to him by circumcision , is not the same which we haue . I haue before proved them to be one in substance by Gal. 3 , and Rom. 4.11 . The covenant spoken of by Ieremy , was made when God took them by the hand to bring them out of Aegypt , Ier. 31.32 , Heb. 8 , wheras the covenant with Abraham was many yeares before , Gal. 3.17 . Therefore the covenant made with Abraham by promise , is the same that we now haue by performance and confirmation of that prom●se , Luk. 1.54 55 , 72 ▪ 73 Rom. 15.8 .

Againe they say , Pag. 148. though Abraham himselfe had the covenant of grace promised him , by which promise he had salvation in the M●ssiah to come ; yet ha● he not the ordin●●●●s of the new covenant which wee haue : and therefore none of his seed in the fl●sh could be partakers of that which he had not himselfe .

Answ. They grant enough to their own condemnation : for if Abrahams covenant was of grace and salvation by Christ ; then was it not of the Law ( as before they pleaded ) for that causeth wrath and damnation , Rom. 4.15 , Gal. 3.10.12 . We plead not for the same external Ordinances or manner of outward ●ispensation : but for the same substance of the covenant , which was of faith , not of works ; and so of the Gospell not of the Law , as Paul teacheth us , Rom. 4. Gal. 3. The Israelites Passeover of the Lamb , and our Passeover Christ : their feast of unleavened cakes , and ours , ( 1 Cor. 5.7.8 . ) differ apparantly in the outward Ordinances . So their bread of Manna from heaven , ours of wheat from the earth ; their drink of water from the Rock , ours of wine from the Grape , ( in the supper of our Lord ) how greatly doe they differ in the outward things : yet were they the same spirituall meate and drinke both to them and us , even Christ : as the Apostle teacheth 1 Cor. 10.3.4 . So Circumcision and Baptism , differ much in the outward rite and signe ; but not in the substance or thing signified .

Yet cease they not their idle contention , but further say concerning us , Pag. 148. They speake untruely [ in saying that the covenant which this new is not like , is that Law given upon mount Sina , Exod. 19. not that in Gen. 17. ] Marke the words ( in Ier. 31 , Heb. 8 , ) Not like the covenant that I made with their fathers , when I tooke them by the hand to bring them out of Aegypt , which is mentioned in Exod. 3 , not Exod. 19 , then did God appeare to Moses , and commanded him to take them by the hand and lead them out of Aegypt , where the covenant is mentioned in ver. 6 , I am the God of thy fathers , Abraham &c. I am come to deliver them &c. to bring them into a good land &c. which promise was made unto their father Abraham .

Answ. The untruth and ignorance is in themselues that so reason . For there was no covenant made in Exod. 3. Let the place be veiwed . Though if there had then a covenant been made , it were nothing to our purpose ; because Abraham was dead many yeares before , and we reason of the covenant made with him and his seed , whiles he lived , Gen. 17. But in Exod. 19.5 &c. treatie is of a covenant to be made : in Exod , 20 &c. the Lawes are promulgated . In Exod. 24 , 7 , 8 , the covenant is made up and dedicated . And that this was that first and old covenant which should be abolished , as Ieremy foretold , the Apostle doth plainly manifest . For having shewed the promise hereof in Heb. 8.8 . — 13 , hee prosecuteth the same matter in Heb ▪ 9 , shewing the differences between the first covenant and the second , or the old and the new ; and how a covenant ( or testament ) must be confirmed by bloud and death : which for the new was by the death of Christ , Heb. 9.15.16 , and for the first , it was with the death & bloud of bullocks and goats , wherewith Moses sprinkled the people , v. 18 19.20 . And this was that action recorded in Exod ▪ 24 , done at mount Sina . Moreover obserue here these mens fraud : Ieremy speaketh of a covenant made ; they tell us of a covenant ( or promise ) mentioned in Exod. 3 , as if to make a covenant when they came out of Aegypt , and to mention a covenant or promise made many yeares before with Abraham in Canaan , were all one . That which is alledged of the land of Canaan promised in Gen ▪ 17 , 8 , is true , as a type or figure , but not as the maine thing there intended . For Abraham himselfe had no inheritance in the land of Canaan , no not so much as to set his foot on : Act. 7.5 . how then did circumcision seal that to Abraham , which God never performed to him ? Is not this to make Gods promise to him , vaine ? The Apostl● is a better expositor , who saith , that circumcision sealed to him righteousnesse of faith , which he had before , Rom 4.11 , and telleth us , how by faith Abraham soiourned in the land of promise , as in a strange Countrie , and looked for a heavenly citie and countrie , which he understood to be figured by that earthly land : Heb. 11.9.10.16 . And if ●h● poss●ssion of Canaan was that which circumcision sealed , then Abrahams servants ; yea and all his sonnes by Keturah , and all pros●lytes of other families , that were circumcised , were deluded with a vaine promise : seeing none of all these had ever inheritance in Canaan , but onely the Israelites the posterity of Isaak , which were numbred in Numb. 26 ▪ 2. — 53.

Againe , they except thus . The covenant is made in Gen. 17 , Pag. 150. with Abraham and his seed , not with every faithfull man and his seed . Is every faithfull man Abraham ? What proofe for that ? It is well if wee be Abrahams seed &c.

Answ. The exception is frivolous : for by vertue of that covenant with Abraham who circumcised his infants , Isaak his son , Iakob his son , all the Isra●lits in their generations , and every faithfull Proselyte of the heathens , circumcis●d their infants . So the faithfull now , who all are Abrahams seed , and heyres by promise , G●l. 3.29 , doe seale their infants with Bap●ism● , as of ●ld ●h●y did with Circumcision , for the promise is to such and to their children Act. 2.39 . When Paul bringeth Abrahams example for justification by faith , Rom. 4. if any should trifle and say , What is that to us ? We are not Abraham : the Apostle telleth , it was not written for his sake alone , but for us also , Rom. 4.23.24 . So say we ; that Abraham gaue his infants the seale of the covenant , it is not written for him alone , but also for us .

But they proceed and say ; Pag. 151. In Rom , 4 , 21 , Abraham received the signe of Circumcision , the seale of the righteousnesse of faith which hee ●ad , when he was uncircumcised , that he should be the father of the faithfull &c. This proveth that Abraham received Circumcision to seale up his fatherhood of the faithfull ; not that he received it to seale up his faith in the Messiah , which he had 24 yeares before : but a seale of his faith in beleeving God , that hee should be the father of many Nations , Gen. 17.4 , Rom , 4.17 , and this was imputed to him for righteousnesse , Rom. 4.22 .

Answ. They are blinde , and would make blinde . 1 There is no faith that can be imputed to any man for righteousnesse , but the faith that is in the Messiah ; as the Apostle proveth at large , in Rom. 3 , 21.22.24.25 . and Rom. 4. Gal. 3.2 And Abraham beleeeving the promise of a seed , which beleefe was counted to him for righteousnesse , Gen. 15.5.6 . beleeved Christ principally , as his seed after the flesh : for otherwise how could all nations be blessed in him , that is in his seed , as God promised , Gen. 12.3 . Gal. 3.8.16 . 3 The Apostle disproveth their vaine glosse , when having shewed how Abrahams faith was counted to him for righteousnesse , Rom. 4.19 . — 22 , hee annexeth , that this was written for us also , to whom it shall be imputed , if we beleeue in him that raysed up Iesus , v. 23 24. But if Abrahams faith had not beene the faith in Christ , the Apostles argument from his example had been impertinent .

Finally they say , Pag. 152. Abraham received Circumcision as none received it : and faith was required of none to Circumcision : but faith is required to Baptism : & therfore these be but mens dreams , & chaff in sted of wheat .

Answ. In deed they would giue us chaffe for wheat . They would haue us beleeu that Abrahams circumcision sealed his fatherhood , not his faith in Christ : which dream is before refuted . They would teach us two or moe circumcisions , one which Abraham had , another which other men had . But as there is one Lord , one faith , one baptisme , Eph. 4.5 . so we finde but one circumcision , which all our fathers received . They would perswade us , that whatsoever Paul saith , that circumcision was the se●le of the righteousnesse of faith , Rom. 4.11 . yet faith was required of none to Circumcision . But who will beleeue this their dreame ? Will God seale righteousnesse of faith to them that haue no faith ? This is to make God the author of vaine and worthlesse seales . If it sealed not to men righteousnesse of faith , what sealed it ? Not the land of Canaan , for ( as is foreshewed ) no child of Abraham by Keturah , no Proselyte had inheritance in Canaan : no nor Isaak , nor Iakob , who were but strangers in the land as Abraham was , Heb. 11.9 . Not the covenant of the Law , for that was not given till many yeares after Abraham , neither could any man haue righteousnesse by it , but wrath and curse , Gal. 3.10 . But had not errour blinded their eyes , they might see that the covenant sealed by circumcision was , that the Lord would bee a God to them and to their seed after them , Gen. 17.7 . and this was the covenant of grace in Christ , Heb. 8.8.10 .

Against Peters doctrine in Act. 2.38.39 , where he saith , the promise is made to you and to your children ; they cavill thus , Pag. 136 ▪ Wheras many stumble at the word Children , conceiving that it is meant of Infants , it is here and elsewhere used often in the Scriptures for men of understanding : Act. 3.25 , &c.

Answ ▪ How struggle these men against the light ! It is true , that the word Children often meaneth men of understanding : but meaneth it not infants also ? The word seed , used in Gen. 17 , often implyeth old persons also : will they therefore inferre , that the promise and seale thereof to Abrahams seed , belonged not to his seed in their infancie ? So nether is there any reason to think that the promise to the Iewes and their children mentioned in Act 2 , is meant onely of men of understanding , and not also of their children in infancie . For when the Apostle speaketh of the promise to them and to their children , concerning Christ and remission of sinnes by him , and sealing the same by Baptisme : he hath evident reference to the promise made of old to Abraham , which concerned the same things , and was sealed by circumcision : as appeareth by comparing Luke 1.54.55.72.73 &c. Galath. 3.8.16 .

Whereas the Apostle in 1 Cor. 7.14 , calleth a beleevers children holy ; these men expound him thus : Pag. 136 ▪ If your children in your own judgement be holy , and you doe not put them away when you are converted to the faith , but use th●m still as your children , &c. then may you keepe your wiues being holy , they being of a neerer naturall bond then your children , and use them still as your wiues &c. Their reason of this interpretation is ; Because holynesse sometime signifieth when a person or thing is set apart or sanctified to the beleever , 1. Timothy 4.5 , Titus 1.15 . Thus is the unbeleeving wife holy , and thus are the children h●ly , and not otherwise .

Answ. That children are thus sanctified to the beleever is true : but in saying , and not otherwise , they doe violence to the Apostles doctrine , and the truth is not in them . For first he meaneth not the children to be holy in the parents judgements ; but telleth them his owne judgement , they are holy ; and useth it as a reason to confirme his former doctrine . Secondly , he meaneth not in respect of putting the children away from civill use as children ; for so no mor● should be said for the children of the faithfull , then for their infidell servants : for Philemon mought and did retaine Onesimus for civill use as a servant , before he was converted to Christ , Phil v. 10.11 , &c. and beleeving servants might dwell and converse civilly with unbeleeving masters , 1 Tim 6.1 2 , Yea misbegotten children and bastards were not to be put away in respect of civill use : for who sho●ld nourish or bring them up , rather then their own parents ? 2 Sam 11 4.5 , & 12.14.15 &c. Thirdly , they corrupt the Apostles reason , which is not to this effect , If you may keep your children , then you may keep your wiues : But thus , your unbeleeving wiues you may keep , for they are sanctified unto you , because the children which you beget of them are holy : and so the holinesse of the children is an argument and proofe that they might still reteyne th●ir unb●leeving wiues . Fourthly , they change the Apostles word am●ss● : he saith not of unbeleeving wiues that they are holy , but sanctified to the beleeving husbands ; but the children were holy . Fif●ly , the sanctification of meats , & purity of other things , mentioned in 1 Tim. 4.5 Tit. 1.15 , is not meant of religious sanctification , but for civill uses : whereas the children of beleevers are otherwise holy , namely , in respect of the covenant of grace and Church of God , as is aboundantly proved before , by Rom. 5 , where , as they haue naturally sinne and unrighteousnesse by Adam , so they haue holinesse and righteousnesse by the grace of God in Christ . Also by Gen. 17 , compared with Rom. 4.11 , where Abrahams ( and all faithfull mens ) children , are with their parents in the covenant of grace , and haue the seale of the righteousnesse of faith . And upon this ground doth Paul strongly proue the beleevers might keep their unbeleeving wiues , because the children which they had by such , were ( by reason that one parent was a Christian ) holy , to wit , with holines of the covenant made with the faithful and their seed . And in this respect the children of those that are in the covenant , are said to be borne unto the Lord , and to be his children , Ezek. 16.8.20 , 21. wheras in the other respect , all children in the world are the Lords , Exod. 19 , 5. And so the children of the Church are called the holy seed , diff●ring heerein from the seed of other peoples , Ezra 9.1.2 , which if th●se opposites had understood , they could not thus haue stumbled at the Apostles words , and wrested his meaning .

But they plead further , that the Apostle saith not , else were your Infants , but else were your Children uncleane , but now they are holy : so that all the children of unbeleevers are as holy by this place as infants , &c. and so must be baptised .

Answ. Herein they seek to pervert the straight wayes of God . Pag. 138. As if they should say : God ( when he made with Abraham that everlasting covenant which Circumcision was a seale of ) said not that hee would be a God unto him and to his Infants after him , but unto his seed , Gen. 17 7 , so that all the seed of Abraham ( Ismaelites , Edomites &c. ) were as holy , and as well within the covenant of grace and to be circumcised , as the Is●a●lites which were the generation of Isaak . But they should obserue that the covenant of mercie passeth from the fathers to the children from age to age , even to the thousand generation , if they loue God , and keep his commandements : whereas if they ●ur●e away and hate him , he visi●●th their iniquity , Exod. 20.5.6 , Ez●k. 18 9.10.13 . Children of beleevers when they are borne of th●ir parents , ( and all are borne infants ) are all in the covenant with their parents ; and were of old to be circumcised , are now to be baptized . If the children be of yeares when their parents enter into the covenant , either they assent and enter into covenant with them , or they diss●nt and enter not . So Isma●l Abrahams child , being taught of his father to keep the way of the Lord ( Genes ▪ 18.19 . ) and not disobeying , he was with his father circumcised at thirteene yeares of age , Genes. 17.25 . Likewise all children now assenting unto and walking in the faith with their parents are to bee baptized at what age soever . But when Ismael fell from his obedience , then was he cast out of Abrahams house , and was no longer counted for Abrahams seed , but in Isaak was his seed called , Genes. 21.10.12 . Ismael was still Abrahams seed and child in nature , according to the flesh ; but hee continued not still the childe of the covenant , Galath. 4.29.30 , nor Abrahams seed according to the promise . Even so , if children of beleevers now being of understanding , doe refuse the faith of Christ , or fall from it , they are to be kept out of the Church ▪ or cast out from it : and so the seale of grace and salvation belongeth not unto them , ( Ezek. 18 , 24 , 2 Chro. 15.2 , Matth 3.7.9.10 , ) as it belongeth to all the infants of the faithfull , and to all their children ( of what age so ever ) that receiue the faith of Christ , and abide in it with them . And these men greatly mistake if they think we hold children are to be baptised , or are holy , because they are our children by nature , ( for so they are children of wrath , Eph. 2.3 , ) but they are holy , and to haue the seale of salvation , because God hath graciously accepted them into his covenant with our selues : and keepeth them in it , untill they fall from faith and obedience of Christ ; even as wee our selues continue in the covenant , whiles we continue in the Christian faith , and no longer , 2 Tim. 2.12 . As we are the children of the first Adam , we are all sinners , disobedient , unrighteous and under condemnation : but as we are the children of the second Adam ( Christ ) we are all holy , made obedient , righteous ; and heyres of salvation , according to the Apostles doctrine in Rom. 5 ▪ 12 — 21.

Against an other proofe for baptisme of Infants , gathered from Pauls words in 1 Cor. 10 ▪ 1 , 2 &c. where he speaketh of all the Israelits Baptism in the cloud & in the sea : they struggle with little reason or colour of truth . For ( to omit their discourse of Pauls scope in bringing that in , which no way cleareth the controverse ) they tell us . Pag. 141. 1 That Moses did not at all wash them with water in the cloud and sea . Pag. 142. 2 Th●t this of Moses is called baptisme by comparison , as Noahs Arke is called the figure of the Baptisme that saveth us : for as the Arke saved those in it from drowning : so the Israelites were all under the cloud and in the sea , and therein baptized or safeguarded from destruction of their enemies . 3 That it pleased the Holy Ghost to say they were baptised in the sea and cloud , because the cloud and sea was their safety , as Noes Arke was : And as Christ saith , they are baptized that suffer for his sake . So there is as much warrant to enioyne infants to suffer persecution , because it is called Baptisme : as to baptise them , because the clowd and sea is called Baptisme .

Answ. How many wrestings and windings are in these mens words ? First , they say , Moses did not at all baptise them with water . And why ? Was there no water ( thinke they ) in the clowd and in the sea ? Let them consider Exod. 14.24.25 . compared with Psal. 77.16.17 , &c. and they may see there was water enough in the clowd : and they will not say ( I think ) that there was no water in the sea . All outward baptising or washing , must be with water or some other liquor . If they were not baptised with water , what other liquour were they baptised in ? not with bloud , as in the Baptisme of suffering death for Christs sake , which they impertinently mention . Not with wine or strong drinke : for they found none such in the wildernesse . If they can shew nothing but water to baptise them in , let them deny no more ( for shame ) that they were baptised with water . God spake to our fathers by the Prophets at sundry times ( or in * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . sundry parts , as it were by peice meale ) as the Apostle teacheth Hebrew . 1.1 . By Moses he shewed how the clowd removed from before Israel , and stood behind them , ( as they passed through the sea ) and gaue them light , but was darknesse to the Aegyptians : and from this fierie cloudie pillar the Lord looking , troubled the Aegyptians , and took off their charret wheeles , that they draue them heavily , Exod. 14.19.20 24.25 . This being briefly and obscurely told by Moses , God after inlargeth by Asaph another Prophet , who sheweth the manner of it ; how not onely the waters of the sea saw the Lord , when they fled and parted ; but the clouds also ( from aboue ) poured out water when they rained ; the skies sent out a sound by thunder , &c. thus the ground being softned with the raine , occasioned the charret wheeles of the Aegyptians ( sticking in the mire ) to fall off , and hindred their pursuit : Rom. 16.25.26 . Psa. 77.16.17 , &c. After this the Apostle ( taught by Gods spirit ) manifesteth the mystery which before was kept secret ; namely how this passage under the cloud ( which rained ) and through the sea was a baptism to the Israelits : 1. Cor. 10.1.2 . & ▪ Mark . 1.5 . Act. 16.33 . even as Christian mens washings in rivers or vessels , was a baptisme to them . And as the manna which Israel ate , and water from the rock which they drank , was the same spirituall meat and drink which we haue signified by bread and wine in our Lords supper ; so their washing in the cloud & sea , and our washing in vessels or rivers , is spiritually the same baptisme . From hence we gather the baptising of our infants by two arguments : 1 All our fathers ( saith Paul ) were baptised in the cloud and sea : therfore ( say we ) infants : for seeing there was no other baptisme but that in the cloud and sea , such of our fathers as then were infants were at that time baptised , or else many of our fathers ( even al the infants of many thousand families ) were never baptised : which is contrary to the Apostles doctrine . And if infants had baptisme under Moses , it cannot ( with any colour of reason ) bee denied them under Christ . 2. In that the Apostle teacheth us , that the extraordinary and temporary sacraments ( or seales of salvation ) which Israel had , were the substance and truth which wee now haue , though Moses doth not so express : it followeth upon like ground , that their ordinary seales , namely Circumcision and the Passouer , were the same in truth and substance with baptism and the Lords Supper which we now haue . And being the same , as infants had circumcision then , so they are to haue baptisme now .

Secondly , wheras they say that of Moses was called baptisme by comparison , as if it were not properly baptisme ; they swerue from the right way : it was as truely and properly baptisme to them , as ours is to us , though the manner of administration differ : even as their Manna and water were as truly and properly the sacrament of Christs body and blood to them , as bread and wine in the Lords supper are to us . Otherwise the Apostle should not say truly , that hey were the same . 1. Cor. 10.3.4 .

Thirdly , Noes ark is not called the figure of baptisme , as these corrupters of scripture tell us : but baptisme ( sayth the Apostle ) is a like-figure ( or antitype ) 1 Pet. 3.21 . So that the saving by water of eight men in the Ark , was a type or figure : and the saving of a few now by water in baptisme , is an antitype , or like figure : both of them figuring salvation by the death of Christ . Fourthly , neither do these men set down the reason fully and rightly , why they are sayd to be baptised , namely , because the cloud and sea was their safetie as Noes ark was ; for though it may in some sense bee granted that these were th●ir safetie , as baptisme is our safetie ( for it is sayd to saue us , 1 Pet. 3.21 . ) yet properly th●y were sayd to be baptised in the cloud and sea , because they were in them sacramentally washed from their sins , & planted together in the likenesse of his death , buriall , and resurrection , as we are now by baptisme , Rom. 6.3.4 ▪ 5. The cloud served them for three users , 1. to protect and keep them safe , Esai . 4.5.6 . 2 to guide them in the way that they should go , Numb. 9.17 . &c. Exod. 13.21 . and these two were ordinary , 3. to baptise them by powring down water , and this was extraordinary , and but one time in the red sea , for ought we finde . And in this respect Paul sayth they were baptised in it . Fiftly , their last speech of inioyning infants to suffer persecution , as well as to baptise them , is spoken with a wry mouth : for as we enjoyne not infants to bee baptised , though we baptise them ; so can we not enioyne them to suffer persecution . But this we say and know , as infants are baptitised into Christ , so oftentimes they suffer persecution for Christ : being with their parents afflicted , imprisoned , banished , &c. yea and bereaved of life it selfe , so that they haue even the baptisme of blood or martyrdome also .

Wheras we find mention of whole housholds to haue been baptised by the Apostles ; from which example it is probably gathered that infants also were baptized . Against this they dispute thus , Pag. 143. 1. There are many housholds in which there are no infants .

Ans. This is true : and it is also true that in many there are infants . Therefore this argument is propounded but as probable , not as certaine .

2 They say , It is most sure as the Apostles practised in one houshold , so they practised in all . But in the Iaylors house they baptised such as they preached the word unto , and such as beleeved , Act. 16.31.34 . and this is most plaine that infants cannot heare nor beleeue , &c.

Ans. It is not most sure , but altogether unlikely , as themselves , I think , Mat. 10.13 14. will acknowledge . For there is no likelihood that all housholds to whom the Apostles preached , did beleeue every one in them , 1 Cor. 7.13.16 . though some did . And they grant that none but beleevers were baptised . So then if the goodman of the house , and the men onely beleeved , there none but men were baptised : if women onely beleeved , they onely were baptised . Therfore the Apostles practise was not alwayes alike in respect of the persons that they baptised . So for infants , such houses as had none , wee easily grant that no infants were there baptised . But such as had infants , their parents beleeving , we hold that their infants were baptized ; for there is no exception of infants at all in any place of the Apostles Acts. The barre which they put , that infants cannot heare nor beleeue , is soone removed . We know infants can heare , though not with understanding : we know also ( and haue proved before ) that they beleeue , though not actually or professantly . And this faith begun in them in their regeneration , is a sufficient ground why infants should be baptised , as I haue formerly manifested .

Finally , Pag. 143. unto Christs words Mark. 1● . 14 . suffer ye little children to come unto me , &c. for of such is the kingdome of God : they say , It is not s●yd , Infants are of the kingdome of heaven , that is , obeyers of the Gospel , Luk. 4 43 ▪ but that they that enter into the kingdom of heaven , must become as little children , for of such like is the kingdome of God . And , This is Christs meaning , men must bee converted and receiue the kingdom of God as a child . &c.

Ans They speak like children in understanding . 1. The people brought yong children properly unto Christ , not men converted & become like children : Mark . 10.13 . For the children the disciples rebuked the bringers : for their rebuking Christ was much displeased , and sayd , Suffer the little children to come unto me What reasonable creature will now deny that Christ speaketh here of children in yeares , not of old men like children . The children that were brought , Christ took up in his armes , put his hands one them & blessed them : may we think he took up aged persons . 2 The reason why he would haue such chil●ren suffered to come to him , is , for of such is the kingdome of God , Mark . 10.14 If he had not meant this of yong children themselues , but of men like children in some condition ; there had been no weight in his words : but the people might haue brought unto him upon that ground , doues , and serpents for Christ to lay hands upon and blesse : for as godly men must in some thi●gs be like children , 1. Cor. 14 ▪ 20. so must they in some things also be like serpents , and like doues , Math. 10.16 ▪ 3 ▪ They wrest the t●xt , when they expound f●● of such is the kingdome of God , thus , for of such like : as if Christ meant n●t the children properly , but ancienter men like such children . They might even as well say , that when Paul writeth , I beseech thee , being such a one as Paul the aged , ( Philem. v. 9 that he ●peaketh not this of himselfe , but of some other man ▪ like himselfe , that made request for Onesimus . But ignorant and unstable men will pervert all scriptures to their owne perdition . That infants of the faithfull are indeed of the kingdome of God , is before proved from Rom. 5. and many other scriptures .

Now whereas Christ blessed the children ; they tell us , he baptised them not , which we grant : but if they which were by nature children of wrath and curse , were now by grace made children of blessing in Christ ; then were they in deed of the kingdom of God , and such as might receiue baptisme the signe and seale of blessednes .

Lastly they say , It is a blessing to infants to be created , to liue , to grow in stature , wisedome , &c. to haue their sight , their limbs , &c. so that Christs blessings extend as well to this life as that which is to come .

Answ. All Gods benefits for this life and the next , are in deed blessings : But Christ blessed not those children with any such wordly temporal blessings particularly ; but gaue them the blessing of God in generall : and men are too presumptuous that will without due proofe restreine that to some particulars which the Lord hath not restreyned . Wee know that our blessednesse from God in Christ , is our eternall salvation , Rom. 4 ▪ 6. &c. It was his l●st farewell to his beloved disciples to lift up his hands and blesse them , Luk. 24.50 . and it is the summe of the Gospell , that in Abrahams seed ( that is Christ ) all nations shall be blessed , Gal. 3.8 . This grace Abrahams infants had , this grace Christ gaue to little children : and the same he vouchsafe to continue unto us and to our children throughout their generations : preserving us and them from the curse of Anabaptistrie , whereby so many errours are sparsed , scriptures wrested , and soules perverted unto destruction .

FINIS .