A
DISCRIPTION
OF
WHAT
GOD
hath
Predestinated
Concerning
MAN
,
In
his
-
CREATION
,
-
TRANSGRESSION
,
&
-
REGENERATION
.
As
also
an
Answere
to
Iohn
Robinson
,
touching
Baptisme
.
1.
THES.
5.21
.
Try
all
thinges
,
keepe
that
which
is
good
.
ACT.
17.11
.
These
were
more
noble
men
,
&c.
which
searched
the
Scriptures
dayly
,
whether
those
thinges
were
so
.
Printed
.
1620.
The
Contents
of
the
Booke
.
-
1.
Of
Predestination
.
-
2.
Of
Election
,
and
Reprobation
.
-
3.
Of
Falling
away
.
-
4.
Of
Free-will
.
-
5.
Of
The
Originall
estate
of
Man
.
-
6.
Of
The
beginnings
of
CHRIST
,
or
Foundation
.
-
7.
And
lastly
,
An
answ.
to
a
little
Printed
writing
of
Iohn
Robinsons
,
touching
Baptisme
.
To
euery
vnpar●
〈◊〉
,
Grace
and
Truth
.
WEE
are
not
ignorant
of
the
great
oppositions
that
are
in
the
world
at
this
day
,
about
the
most
righteous
Predestination
of
GOD
,
and
the
true
consequences
thereof
,
and
that
among
the
Wise
and
Learned
;
of
which
number
wee
account
not
our selues
,
neither
are
accounted
of
others
,
but
are
willing
to
bee
accounted
of
the
lower
sort
,
Euen
of
the
foolish
,
weake
,
vile
,
dispised
,
and
those
that
are
not
:
Yet
hauing
receiued
something
of
the
Lord
in
this
thing
,
and
perceiuing
that
many
thousands
are
ignorant
of
the
difference
,
and
are
violently
carryed
rather
by
tradition
,
then
by
sound
knowledge
,
to
detest
the
Truth
,
and
imbrace
the
error
,
wee
among
others
holde
our selues
bound
to
make
knowne
what
wee
haue
receiued
,
to
the
end
all
may
weigh
it
in
the
ballance
of
Gods
Sanctuary
,
try
it
by
the
true
touchstone
,
and
measure
it
with
the
Golden
reede
.
It
is
a
thing
not
carelesly
to
bee
minded
,
but
seriously
to
be
considered
of
and
searched
into
,
If
any
will
be
ignorant
,
and
goe
on
in
their
blinde
zeale
according
to
tradition
,
let
them
be
ignorant
,
and
remember
that
If
the
Truth
be
hid
it
is
hid
to
them
that
perish
[
*
](A20358-e10500-b)
*
2
Cor.
4.
.
There
can
be
no
hurt
by
trying
our
wayes
,
for
as
true
tryall
will
burne
vp
the
chaffe
of
falshood
,
so
will
it
refine
the
way
of
Truth
as
Gold
tryed
in
the
fire
seauen
times
,
in
which
we
must
take
heed
,
Wee
presume
not
aboue
what
is
written
[
*
](A20358-e10530-b)
*
1
Cor.
4.
,
Neither
adde
too
,
nor
diminish
the
perfect
Law
of
the
Lord
contayned
in
the
Scriptures
[
*
](A20358-e10550-b)
*
Reuel.
2
:
18.19
.
,
Secret
thinges
belong
to
the
Lord
our
God
,
thinges
reuealed
belong
to
vs
[
*
](A20358-e10570-b)
*
Deut.
●
.
29
.
.
But
some
man
will
say
vnto
vs
,
what
shall
wee
neede
tryall
of
this
thing
againe
?
the
Counsell
of
Dort
hath
sufficiently
tryed
it
,
and
haue
passed
their
sentence
to
establish
Caluins
Doctrine
,
and
to
reject
the
contrary
,
but
to
such
wee
will
answer
,
by
asking
question
,
was
not
the
Counsell
of
Dort
subiect
to
erre
?
If
yea
:
Then
is
it
safe
for
men
to
build
their
Faith
vpon
their
sentence
?
their
answer
,
is
yea
,
for
not
onely
so
they
haue
Decreed
,
but
also
that
whosoeuer
teacheth
contrary
,
shall
be
persecuted
:
Ah
heauy
case
!
will
men
teach
they
are
subiect
to
erre
,
and
yet
decree
Persecution
for
them
that
cannot
beleeue
their
Decrees
?
Well
,
yet
thus
f●rre
wee
are
sure
they
will
grant
they
may
erre
;
and
whether
they
haue
erred
or
no
,
let
that
bee
scanned
by
Gods
worde
,
and
iudged
by
euery
mans
Conscience
.
It
is
a
maine
controuersie
between
the
Papists
and
Protestants
,
whether
the
Church
and
Counsels
may
erre
:
the
Papists
affirme
they
cannot
,
and
so
constraineth
all
to
beleeue
as
the
Church
beleeues
.
The
Protestants
affirme
the
contrary
,
viz.
That
there
is
no
Church
,
no
Counsell
,
no
man
,
but
they
are
subiect
to
erre
,
and
therefore
ought
to
be
no
further
beleeued
,
then
euery
mans
Conscience
can
iudge
them
to
accord
with
the
meaning
of
God
in
the
Scriptures
;
which
being
true
(
as
it
is
most
true
)
then
why
may
not
the
Counsell
of
Dort
haue
erred
in
its
sentence
in
these
thinges
?
God
vsually
hid●
his
secrets
from
th●
Learned
,
and
reuealeth
them
to
Babes
.
And
destroyes
the
wisdome
of
the
wise
,
&
casts
away
the
vnderstanding
of
the
prudent
,
&
makes
the
wisdome
of
the
wise
foolishnes
.
If
any
say
the
assembly
was
great
;
wee
answer
:
greater
Counsels
by
much
,
euen
vniuersall
Counsels
haue
grosely
erred
,
who
is
ignorant
of
this
?
How
did
the
Counsels
of
Ephesus
,
Se●●sia
,
Trident
,
Lateren●
and
others
erre
,
where
the
vniuersall
Learned
of
the
world
were
assembled
?
whose
numbers
,
and
errors
were
too
many
to
relate
:
but
to
be
short
in
this
thing
,
we
may
truely
conclude
with
the
wordes
of
Nazianzen
,
who
saith*
,
Hee
neuer
saw
any
Counsell
haue
a
good
end
;
For
what
is
the
end
of
them
but
cruelty
and
persecution
?
that
when
they
haue
decreed
what
they
thinke
good
,
then
they
procure
the
Magistrates
sword
to
impose
their
Decrees
vpon
mens
Consciencs
:
And
why
any
Church
should
call
Counsels
to
make
Decrees
in
cause
of
Conscience
,
but
Rome
it
cannot
be
defended
.
The
Counsell
at
Ierusalem
will
not
warrant
them
;
that
assembly
could
not
erre
,
who
dare
say
so
,
besides
that
Mother
of
whoredomes
(
Rome
)
of
whom
wee
may
say
with
the
Prophet
,
Thou
hadst
an
Whores
forehead
,
thou
wouldst
not
be
ashamed
Men
are
couered
with
the
Spirit
of
slumber
,
that
call
Counsels
to
make
Decrees
to
bee
imposed
vpon
mens
Consciences
,
and
yet
hold
that
the
Counsels
may
erre
.
And
for
the
Armenians
,
(
as
they
are
called
)
wee
are
not
truely
enformed
of
their
opinions
;
but
for
their
tumultuous
courses
wee
much
detest
,
the
ground
of
their
,
and
their
aduersaries
proceeding
,
being
that
deuillish
perswasion
,
that
it
is
lawfull
to
persecute
,
yea
to
kill
one
another
for
difference
in
Religion
:
the
Lord
giue
them
to
see
their
sinne
on
both
sides
.
Against
which
opinion
and
practise
,
that
Noble
and
worthy
Prince
the
King
of
Bohemia
hath
written
in
these
wordes
:
And
not
withstanding
,
the
successe
of
t●se
latter
times
,
wherein
sundry
opinions
,
ha●e
beene
hatched
,
about
the
subiect
of
Religion
,
may
make
one
clearely
discerne
with
his
eye
,
and
(
as
it
were
)
touch
with
his
finger
,
that
acc●rding
to
the
veritie
of
holy
Scripture
,
and
a
Maxime
heretofore
held
and
maintayned
by
the
auncient
,
Doctors
of
the
Church
,
that
mens
Consciences
ought
in
no
sort
to
bee
violated
,
vrged
,
or
constrayned
;
and
whensoeuer
men
haue
attempted
any
thing
by
this
violent
course
,
whether
openly
,
or
by
secret
meanes
,
the
issue
hath
beene
pernicious
,
and
the
cause
of
great
and
wonderfull
innouations
,
in
the
principallest
and
mightiest
Kingdomes
and
Countries
of
all
Christendome
,
&c.
And
further
his
Maiesty
saith
:
So
that
once
more
wee
d●
protest
before
God
,
and
the
whole
world
,
that
from
this
time
forward
,
wee
are
firmely
resolued
,
not
to
persec●te
or
molest
,
or
suffer
to
be
persecuted
or
molested
any
person
whosoeuer
,
for
matter
of
Religion
,
no
not
they
,
which
●rofesse
themselues
to
bee
of
the
Romane
Church
,
neither
to
trouble
or
disturbe
them
in
the
exercise
of
their
Religion
,
So
they
liue
conformably
to
the
Lawes
of
the
States
,
&c.
Whose
wordes
and
practise
,
the
King
of
Kings
grant
,
that
the
Gouernors
of
the
earth
,
and
particularly
our
most
dread
Soueraigne
,
who
hath
himselfe
written
much
to
the
same
effect
,
may
consider
of
,
and
doe
accordingly
;
as
blessed
bee
our
God
,
all
the
Kingdomes
that
wee
know
,
or
can
heare
of
,
practiseth
the
same
;
except
Spaine
and
England
.
In
this
writing
we
haue
obserued
this
order
,
to
set
down
such
affirmations
as
the
contrary
minded
haue
written
and
spoken
in
these
thinges
.
1.
Touching
Predestination
,
2.
Of
Election
,
3.
Of
Falling
away
,
4.
Of
Free-will
,
5.
Of
Originall
sinne
,
and
lastly
,
Of
the
entrance
into
Christ
,
one
depending
vpon
another
,
and
so
haue
answered
them
from
point
to
point
,
by
way
of
Dialogue
.
There
affirmations
thou
mayst
see
to
be
most
fearefull
;
one
,
and
that
a
Principall
one
[
*
](A20358-e11010-b)
*
Knox
in
his
printed
Booke
aga
.
an
aduersary
of
Gods
Pred.
as
hee
calleth
him
.
pag.
255.
,
saith
;
Gods
Predestination
was
the
originall
or
first
cause
of
Adams
fall
,
yea
of
all
the
wickednes
that
euer
hath
beene
,
is
,
or
shall
be
committed
,
yea
in
plaine
wordes
,
that
God
is
not
onely
the
principall
cause
of
all
thinges
,
but
also
the
very
Author
,
appointing
all
thinges
to
the
one
part
and
to
the
other
by
his
Counsell
;
and
That
whatsoeuer
the
Ethnicks
ascribed
to
Fortune
;
the
same
wee
ought
(
saith
he
)
to
ascribe
to
the
Prouidence
of
God
,
which
how
large
a
blasphemie
it
is
,
will
appeare
to
euery
tender
Conscience
.
Againe
they
say
,
That
God
hath
Elected
the
lesser
part
of
Man-kinde
,
euen
some
particuler
persons
,
without
any
Condition
,
who
cannot
but
bee
saued
by
any
meanes
;
And
againe
,
That
God
hath
Reprobated
the
greater
part
of
man-kinde
without
all
cause
of
desert
,
who
cannot
but
bee
Damned
by
any
manner
of
meanes
,
Christ
not
dying
for
them
:
Which
Doctrine
,
how
it
impeacheth
not
onely
the
Iustice
of
God
,
mercy
of
God
in
Christ
,
and
protestations
of
God
to
the
contrary
in
the
Scriptures
,
but
also
the
sufficiencie
,
and
meritoriousnes
of
Christs
most
precious
Death
and
sufferings
,
and
laying
the
imputation
of
Mans
damnation
not
on
his
owne
sinne
and
vnbeleefe
,
but
on
God
and
Christ
,
shall
by
this
that
followeth
manifestly
appeare
.
The
cheife
maintayners
of
this
Destination
(
as
wee
see
by
experience
)
are
the
Caluinists
,
or
Puritanes
as
they
are
called
,
one
of
their
chiefe
Prophets
further
affirming
[
*
](A20358-e11270-b)
*
Knox
the
said
Booke
pag
317.
with
312.
,
That
the
wicked
are
not
onely
left
by
Gods
suffering
,
but
compelled
to
sinne
by
power
,
&c
,
Wherein
you
plainely
see
their
opinion
,
not
onely
that
men
cannot
chuse
,
but
doe
what
wickednes
and
mischiefe
they
doe
,
but
also
they
are
compelled
with
the
power
force
and
compulsion
of
Gods
Predestination
.
to
commit
all
those
wicked
crimes
,
for
which
they
are
either
executed
with
the
Temporall
sword
,
or
damned
with
euerlasting
torment
.
Consider
wee
beseech
you
not
the
persons
of
men
be
they
neuer
so
high
,
neuer
so
wise
,
neuer
so
many
,
but
mark
the
opinion
it selfe
,
euen
in
thy
Conscience
and
in
the
sight
of
God
whether
any
thing
can
be
more
repugnant
to
the
Nature
of
God
,
or
more
defacing
his
Iustice
,
then
to
say
,
That
God
punisheth
Man
with
the
torments
of
Hell
in
euerlasting
Fire
,
for
doing
those
thinges
,
which
hee
himselfe
hath
Predestinated
,
Ordayned
,
Decreed
,
determined
,
appointed
,
willed
and
compelled
him
to
doe
,
and
that
a
man
cannot
chuse
,
but
of
necessity
m●st
doe
,
by
the
force
and
compulsion
of
his
Predestnation
;
Which
being
true
,
then
what
is
our
Life
but
a
meere
Destiny
,
all
our
dooings
Gods
ordinances
,
and
all
our
Imaginations
branches
of
his
Predestination
.
Let
no
man
deceiue
you
with
vaine
wordes
,
wherein
they
would
seeme
to
temper
the
matter
with
more
reuerent
speaking
of
it
,
(
as
they
say
)
seeing
they
plainly
holde
these
principles
,
and
when
they
see
their
time
speake
plainely
thereof
themselues
,
as
you
may
well
perceiue
by
that
which
hath
already
,
and
shal
yet
more
largely
in
this
writing
following
be
rehearsed
.
If
it
be
a
truth
,
why
should
it
not
plainely
be
spoken
?
If
it
bee
a
truth
that
Traytors
bee
Predestinated
of
God
to
conspire
the
destruction
of
their
Princes
,
and
Rebels
Predestinated
of
God
to
rebell
against
their
Soueraignes
.
If
(
we
say
)
it
be
a
truth
,
that
God
hath
so
Predestinated
them
,
and
that
they
must
of
necessitie
,
and
cannot
chuse
but
commit
such
wickednes
;
why
should
it
not
be
plainely
spoken
?
Except
men
should
be
ashamed
to
speake
the
Truth
.
But
in
what
Scripture
is
it
written
?
The
greatest
shew
they
haue
is
collected
from
Rom.
9.
from
whence
they
conceiue
,
That
God
hated
Esau
,
and
so
all
wicked
men
before
they
were
borne
,
and
hath
Decreed
all
the●r
actions
which
they
doe
,
whilest
they
liue
vpon
the
earth
,
for
which
cause
,
we
haue
explained
the
whole
Chap.
Shewing
that
they
doe
most
wofully
peruert
it
.
For
proofe
whereof
wee
haue
the
Apostle
Peters
[
*
](A20358-e11580-b)
*
2.
Pet.
3.15
.
&c.
approbation
of
vs
against
them
,
who
writ
after
Pauls
Epistles
that
speaketh
of
these
things
,
which
we
desire
may
be
carefully
obserued
,
and
then
a
way
most
easie
will
be
made
for
Pauls
meaning
in
all
his
Epistles
concerning
this
thing
.
That
God
hateth
wicked
men
,
we
confesse
the
Scriptures
plenteously
witnes
,
but
wheresoeuer
it
is
said
that
God
hated
any
,
there
will
we
manifestly
proue
,
that
they
hated
God
first
,
and
that
their
wicked
euill
deseruing
went
before
his
hatred
,
Gracious
and
mercifull
that
he
loueth
his
en●mies
.
So
slowe
to
wrath
or
hatred
that
hee
striueth
with
them
by
his
Word
and
Spirit
,
vntill
there
be
no
remedy
,
When
there
is
no
remedy
to
reclaime
them
,
but
that
in
Iustice
his
wrath
must
needs
breake
forth
,
Yet
doth
he
lament
for
th●●●
,
Jerusalem
,
Ierusalem
,
&c.
how
oft
would
I
ha●e
gathered
thy
Children
,
&c.
And
Oh
that
thou
hadst
knowne
the
Day
of
thy
visitation
;
but
now
it
is
hid
from
thine
eyes
.
Oh
that
my
people
had
harkened
to
mee
,
and
Israell
had
walked
in
my
wayes
,
&c.
And
the
haters
of
the
Lord
should
haue
bene
subiect
to
him
,
and
their
time
should
haue
〈…〉
for
euer
.
And
many
the
like
.
Thus
haue
wee
giuen
you
a
taste
of
that
which
followeth
,
beseeching
you
:
〈◊〉
and
Iudge
without
partiality
,
and
the
God
of
Wisdom
giue
you
wisdome
in
all
thinges
.
Amen
.
Yours
,
ready
to
doe
you
any
good
,
th●
seruants
of
Christ
,
fals●y
〈◊〉
Ana-baptists
.
Predestination
.
The
Speakers
,
-
Ereunetes
a
Searcher
,
-
Odegos
a
Guide
.
FRiend
Odegos
,
I
haue
bene
of
late
much
troubled
about
a
weightie
controuersie
,
which
at
this
day
there
is
much
adoe
about
,
&
that
among
the
learned
;
I
will
propound
it
vnto
you
,
and
desire
to
knowe
your
iudgement
in
the
thing
,
and
how
you
answer
such
obiections
as
are
made
:
The
thing
is
Predestination
,
&
the
consequences
of
it
,
wherein
the
Caluinists
holde
.
First
thus
they
write
:
Caluin
saith
:
pa4g
.
6.
Let
vs
be
assuredly
perswaded
,
that
all
things
come
to
passe
by
the
disposition
of
God
,
&c.
Therfore
let
vs
alwaies
haue
an
eye
to
him
,
as
the
principall
cause
of
all
things
,
p.
155.
&c.
Iohn
Knox
a
most
violent
Caluinist
,
he
speaketh
plainly
:
Therfore
whatsoeuer
the
Ethnickes
and
ignorant
did
attribute
to
Fortune
we
assigne
to
the
prouidence
of
God
:
yea
,
if
any
man
by
chance
and
not
of
set
purpose
be
slaine
,
be
auoweth
,
himselfe
to
be
the
cause
of
his
death
,
and
that
so
he
had
apointed
,
that
we
shall
iudge
nothing
to
come
of
Fortune
,
but
that
all
commeth
by
the
determination
of
his
Counsell
.
And
further
,
it
displeaseth
him
,
when
we
esteeme
any
thing
to
proceed
from
any
other
,
so
that
we
doe
not
onely
beholde
him
,
and
knowe
him
not
onely
the
principall
cause
of
all
thinges
,
but
also
as
the
Author
▪
appointing
all
things
to
the
one
part
or
to
the
other
by
his
Counsell
;
And
he
affirmeth
that
Caluin
saith
the
same
.
Many
other
of
their
sayings
might
be
alleadged
,
but
these
few
may
suffice
,
to
shew
what
they
holde
of
this
thing
.
Odegos
,
I
am
most
willing
to
satisfie
you
here
in
according
to
my
best
abilitie
,
first
to
shew
you
wherein
I
differ
from
the
aforesaid
blasphemies
;
secondly
I
dout
not
but
through
the
power
of
Christ
enabling
me
,
I
shall
sufficiently
answer
what
obiections
can
be
made
.
In
the
feare
of
the
most
high
,
let
vs
therefore
proceed
.
WE
holde
,
that
before
the
foundation
of
the
World
,
the
most
holy
God
,
of
his
meere
loue
,
without
any
cause
out
of
himselfe
,
Predestinated
to
make
the
World
;
and
Man
,
and
all
good
thinges
that
are
made
▪
Those
that
receiue
this
his
Grace
by
Faith
in
his
Sonne
,
them
,
in
this
his
eternall
Predestination
,
he
elected
;
the
rest
that
will
not
receiue
this
his
Grace
,
but
put
his
word
from
them
,
and
iudge
themselues
vnworthy
of
euerlasting
life
,
those
in
his
said
Predestination
hee
reiected
or
reprobated
.
This
Decree
of
God
being
done
at
once
:
all
which
in
time
,
hee
effected
and
manifested
.
The
difference
is
They
say
all
thinges
;
we
say
all
good
thinges
:
they
say
,
whatsoeuer
is
done
(
murther
or
the
like
)
it
commeth
from
God
:
we
say
,
whatsoeuer
good
is
done
commeth
from
the
Father
of
light
,
but
no
euill
thinges
that
are
done
,
commeth
from
him
but
from
the
Deuill
,
who
is
a
murtherer
from
the
beginning
:
they
say
,
God
is
the
principall
cause
,
yea
&
the
author
of
all
things
,
appointing
all
things
to
the
one
part
&
to
the
other
;
damnation
as
saluation
;
vice
as
vertue
,
&c.
For
this
is
the
vndenyable
consequence
of
their
words
.
We
say
,
God
is
the
principall
cause
and
author
of
all
good
,
and
consequently
of
saluation
to
all
men
,
not
willing
that
any
should
perish
,
but
that
all
men
should
repent
&
liue
;
but
the
deuill
is
the
author
of
all
euill
,
&
not
God
.
For
the
fountaine
&
first
root
of
euill
,
is
▪
in
transgression
of
Gods
righteous
lawe
;
of
which
the
deuill
was
the
first
mouer
.
But
let
vs
come
to
the
particulars
:
Ereu.
First
they
affirme
that
God
decreed
,
that
Adam
should
fall
,
and
that
of
necessitie
,
&
consequently
that
all
other
wickednesses
should
in
time
,
come
to
passe
,
euen
as
they
doe
,
and
that
also
vpon
necessitie
.
Odeg.
I
will
manifestly
shew
you
,
that
herein
they
do
not
onely
contradict
the
euident
truth
,
but
also
themselues
in
other
their
affirmations
.
We
knowe
they
holde
&
affirme
,
pag.
26.
that
Adam
in
innocencie
had
free
will
or
power
from
the
creation
of
God
not
to
haue
sinned
;
according
to
which
power
,
God
commanded
him
not
to
sinne
,
and
threatned
that
if
he
did
sinne
he
should
dye
;
which
being
true
,
how
are
they
confounded
in
themselues
to
say
that
Adam
had
power
from
God
not
to
haue
sinned
,
and
yet
God
decreed
that
he
could
not
but
sinne
;
that
God
commanded
him
not
to
sinne
,
and
yet
decreed
that
he
should
sinne
:
are
not
these
as
contrary
as
light
and
darknes
?
Ereu.
For
the
first
I
doe
not
see
what
can
be
answered
:
but
for
the
second
,
they
say
that
although
God
commanded
(
by
his
reuealed
will
)
Adam
not
to
sinne
,
yet
in
his
secret
will
he
decreed
he
should
sinne
.
Odeg.
First
,
if
it
be
Gods
secret
will
,
how
come
they
to
knowe
it
?
and
for
Gods
reuealed
will
,
was
not
that
reuealed
will
in
God
before
it
was
reuealed
?
it
cannot
be
denyed
,
and
it
was
then
hidden
,
at
which
time
there
was
two
hidden
willes
in
God
,
contrary
to
each
other
,
whereof
the
one
willed
Adam
to
sinne
,
yea
decreed
him
to
sinne
;
and
the
other
nilled
him
to
sinne
;
the
one
of
them
he
made
knowne
to
Adam
whereby
he
nilleth
sinne
,
the
other
he
kept
secret
,
whereby
he
willeth
sinne
:
and
these
two
wils
must
both
be
good
,
for
whatsoeuer
is
Gods
will
is
good
,
and
good
cannot
be
contrary
to
good
,
no
more
then
right
to
right
:
are
not
these
two
contrary
to
nill
sinne
and
to
will
sinne
;
if
to
nill
sinne
be
good
,
to
will
sinne
must
needes
be
euill
,
and
by
that
reason
there
is
in
God
both
good
and
euill
.
Ereu.
I
knowe
not
how
these
things
can
be
avoyded
,
nor
how
they
can
be
answered
,
but
this
they
say
,
that
God
willeth
Iustice
for
it selfe
,
and
sinne
not
for
sinne
,
but
that
he
might
haue
praise
either
in
pardoning
,
or
punishing
the
sinne
.
Odeg.
But
to
pardon
or
punish
sinne
being
committed
,
is
not
to
will
sinne
,
but
to
will
his
owne
praise
.
But
if
God
willeth
sinn
for
any
respect
,
why
did
and
doth
he
punish
Adam
and
all
his
posteritie
,
for
the
thing
he
willeth
,
yea
decreeth
vnauoydably
?
can
that
be
in
God
,
that
he
abhorreth
,
and
that
is
contrary
euen
to
nature
?
The
Scriptures
pronounceth
that
man
blessed
,
[
*
](A20358-e12550-b)
*
Psal.
15.2
that
speaketh
the
truth
from
his
heart
:
And
Christ
saith
,
[
*
](A20358-e12560-b)
*
Luk.
6.45
Out
of
the
aboundance
of
the
heart
the
mouth
speaketh
;
what
then
if
a
man
speake
one
thing
and
meane
an
other
thing
,
is
he
not
iustly
iudged
an
hypocrite
?
and
dare
any
earthen
Pitcher
attribute
this
to
God
,
that
in
word
he
forbiddeth
Adam
and
all
men
to
sinne
,
and
in
very
deed
willeth
sinne
,
&
hath
so
decreed
it
that
it
cannot
be
auoyded
.
Is
not
this
high
blasphemie
to
make
God
an
hypocrite
,
who
so
hateth
hypocrites
?
Now
to
proue
that
God
decreed
not
,
nor
laid
an
necessity
that
Adam
should
fall
,
consider
,
God
did
not
leaue
him
vnfurnished
with
any
thing
that
might
support
him
in
that
estate
,
in
which
hee
created
him
;
as
first
,
that
God
prouided
him
a
most
delectable
place
(
Paradice
.
)
secondly
,
that
hee
prouided
all
manner
food
sufficient
for
his
conseruation
,
besides
the
tree
of
knowledge
,
so
that
he
was
no
way
forced
to
eate
of
that
tree
:
thirdly
,
he
had
a
most
fit
helpe
and
comfort
for
him
,
his
wife
Heuah
:
fourthly
,
he
had
domination
ouer
the
creatures
:
fiftly
,
God
left
him
not
idle
,
but
appointed
him
worke
,
least
Satan
should
thereby
fill
him
with
inuentions
for
want
of
imployment
,
[
*
](A20358-e12630-b)
*
Math.
13.24
.
as
he
doth
at
such
times
:
sixtly
he
gaue
him
a
holy
Lawe
,
the
penaltie
for
the
breach
whereof
was
death
:
seauenthly
,
and
lastly
,
he
gaue
him
will
&
power
not
to
haue
eaten
,
as
the
contrary
minded
confesse
:
all
which
,
manifestly
proueth
,
against
all
gainesayers
,
that
God
did
neither
decree
,
or
laid
any
necessitie
vpon
Adam
to
transgresse
,
and
so
fall
from
that
estate
.
If
any
obiect
,
that
if
God
would
not
that
Adam
should
fall
,
he
would
not
haue
giuen
him
a
Lawe
to
ensnare
him
;
I
answer
,
that
the
giuing
of
the
Lawe
was
,
that
God
might
retaine
his
Soueraigntie
ouer
man
,
and
that
man
might
testifie
his
dutifull
subiection
to
his
Lord
and
Creator
,
and
also
that
God
might
be
iust
in
punishing
transgression
,
and
mercifull
in
forgiuing
,
through
repentance
and
faith
in
Christ
:
and
therefore
I
conclude
with
th'
Apostle
,
Rom.
7.12
.
wherfore
euery
Law
of
God
is
holy
,
and
the
Commandement
holy
,
and
iust
,
&
good
,
and
God
doth
no
more
intend
to
ensnare
any
man
by
any
of
his
righteous
Lawes
,
then
a
iust
King
,
doth
intend
to
ensnare
any
,
by
making
iust
Lawes
against
malefactors
.
Further
I
demaund
if
Adam
was
not
created
the
Sonne
of
God
?
Ereu.
Yea
,
for
Luke
saith
it
plainely
in
reckoning
the
Genealogie
of
Iesus
Christ
.
Luke
,
3.
Odeg.
Christ
argueth
thus
,
[
*
](A20358-e12790-b)
*
Mat.
7.11
If
you
which
are
euill
doe
good
vnto
your
Children
,
how
much
more
,
shall
your
heauenly
Father
:
From
whence
I
reason
,
If
euill
men
haue
so
much
goodnes
,
that
they
would
not
beget
Children
to
misery
,
what
impietie
is
it
to
thinke
such
a
thing
of
God
,
as
that
hee
created
Adam
his
owne
sonne
,
to
sinne
,
and
so
to
misery
,
and
that
of
necessitie
:
And
besides
Nature
teacheth
in
all
the
workes
of
God
,
that
there
is
naturally
in
euery
creature
Loue
towards
those
that
are
begotten
by
them
,
which
proceedeth
from
their
Creator
,
and
therefore
it
must
needes
follow
that
God
is
endued
with
the
same
good
,
if
out
of
the
fountaine
of
his
owne
Loue
,
hee
impart
that
qualitie
vnto
other
thinges
.
Ereu.
I
thinke
that
cannot
be
denyed
:
Odeg
But
to
create
Adam
vnto
misery
and
wretchednes
,
is
no
signe
of
loue
▪
but
of
hatred
.
Moses
writeth
thus
,
Let
vs
make
Man
in
our
owne
Image
,
like
vnto
vs
,
who
may
gouerne
,
&c.
Tell
me
nowe
,
is
sinne
the
Image
of
God
?
Ereu.
No
,
but
the
defacing
of
the
Image
of
God
.
Odeg.
Therefore
if
man
were
created
vnto
the
Image
of
God
,
surely
he
was
created
vnto
righteousnes
,
and
not
vnto
sinne
.
Now
concerning
the
Lordship
that
God
giueth
him
ouer
the
Earth
and
liuing
Creatures
is
that
sinne
?
Ereu.
No
in
no
case
,
for
by
sinne
not
onely
this
Soueraigne
power
is
abolished
,
but
euen
the
life
of
Man
,
[
*
](A20358-e13010-b)
*
Rom.
6.23
for
the
reward
of
sinne
is
death
.
Odeg.
You
say
very
right
;
Now
that
saying
,
Let
vs
make
man
in
our
Image
,
is
his
Creation
;
and
that
saying
,
which
may
rule
,
is
his
Destination
,
or
the
thing
whereunto
in
creation
he
is
appointed
:
now
if
both
of
them
be
vnto
righteousnes
and
not
vnto
sinne
;
surely
it
followeth
that
sinne
hath
his
beginning
neither
from
Creation
nor
Destination
.
Moreouer
,
God
himselfe
witnessing
that
all
whatsoeuer
hee
had
made
was
very
good
,
doth
shew
also
,
that
man
was
very
good
:
also
God
placed
him
in
Paradice
[
*
](A20358-e13080-b)
*
2
Cor.
12
4.
Reuel.
2.7
.
a
figure
of
that
blessed
life
.
Therefore
it
is
manifest
Adam
was
Created
,
placed
,
and
destined
vnto
righteousnes
and
happines
,
and
not
to
sinne
and
misery
.
Ereu.
How
then
came
he
to
sinne
and
misery
?
Odeg.
Not
by
Gods
Creation
or
Destination
,
but
by
his
owne
disobedience
of
the
most
righteous
Law
of
God
.
Thou
shalt
not
eate
,
&c.
Ereu.
Could
not
God
that
made
him
vnto
righteousnes
and
blessednes
haue
made
him
also
that
he
could
not
bee
depriued
of
that
estate
?
For
this
is
it
that
troubleth
all
men
,
therefore
they
conclude
that
because
hee
sinned
,
and
God
hindred
him
not
,
it
was
Gods
will
,
yea
and
decree
that
hee
should
sinne
,
for
nothing
can
bee
done
against
his
will
say
they
.
Odeg.
Two
thinges
I
must
heere
manifest
,
1.
In
what
estate
God
made
Adam
,
which
I
desire
may
be
well
obserued
.
2.
That
many
thinges
bee
done
against
the
will
of
God
.
For
the
first
I
answer
,
it
is
an
ignorant
conceite
of
theirs
;
for
if
God
had
made
Adam
that
he
could
not
but
continue
righteous
,
he
must
haue
made
him
God
like
himselfe
vnchangeable
,
or
if
God
had
made
him
that
he
could
not
but
sinne
,
what
was
he
then
but
as
the
Deuils
now
are
vnchangeable
:
But
God
in
making
Man
,
made
a
very
good
creature
,
yet
subiect
to
change
;
by
hauing
his
will
brought
to
submit
vnto
euill
through
the
Deuils
temptations
:
so
that
I
may
conclude
that
God
could
not
make
Man
otherwise
then
he
made
him
a
reasonable
creature
,
yet
mutable
,
able
to
obey
his
righteous
precepts
which
if
he
did
hee
would
continue
him
in
that
blessed
estate
bee
created
him
in
,
if
not
,
he
would
bring
vpon
him
his
iudgements
:
God
not
forcing
him
either
way
.
Further
if
God
had
made
Adam
vnchangeably
good
that
he
could
not
breake
his
righteous
Law
,
then
it
had
bene
to
no
purpose
to
set
a
penaltie
to
that
law
,
which
could
not
bee
transgressed
.
And
then
had
those
most
holy
attributes
of
God
,
his
Iustice
to
punish
sinne
,
and
his
Mercy
to
pardon
vpon
repentance
,
beene
vtterly
without
vse
towards
man
;
but
if
any
obiect
God
making
man
changeable
,
it
proueth
that
God
decreed
he
should
fall
that
he
might
make
way
for
these
his
attributes
.
I
answer
,
it
is
a
false
conclusion
,
for
although
God
did
know
Adam
would
sinne
,
and
prouided
meanes
of
mercy
for
his
sinne
,
yet
hee
did
not
decree
and
force
him
to
sinne
,
for
the
cause
aforesaide
,
as
also
himselfe
testifieth
.
As
he
liueth
hee
would
haue
no
man
transgresse
,
and
so
come
vnder
the
execution
of
his
Iustice
[
*
](A20358-e13280-b)
*
Ezek.
18.
&
33.
.
Secondly
,
Adam
against
the
will
of
God
eate
of
the
Tree
of
knowledge
.
Pharaoh
against
the
will
of
God
would
not
let
the
people
goe
.
The
Isralites
often
and
many
times
rebelled
against
Gods
will
,
yea
they
did
thinges
against
Gods
secret
and
reuealed
will
[
*
](A20358-e13330-b)
*
Ier.
32.35
&
19.5
.
which
hee
forbad
them
and
it
neuer
came
into
his
minde
that
they
should
doe
such
abhominations
;
[
*
](A20358-e13340-b)
*
Math.
23.37
.
afterwards
they
wold
not
be
gathered
which
was
against
Christ's
will
;
is
not
all
the
wickednes
that
is
committed
done
,
against
the
will
of
God
;
where
is
Gods
will
knowne
vnto
vs
,
but
in
his
word
?
this
their
imagination
of
Gods
secret
will
is
i●
that
blindeth
them
;
what
secrets
God
hau●
not
reuealed
in
his
Worde
,
we
haue
nothing
to
doe
with
;
[
*
](A20358-e13350-b)
*
1
Cor.
4.6
wee
may
not
presume
about
what
is
written
;
Further
Gods
will
may
be
thus
manifested
;
either
what
hee
wills
ma●
should
doe
,
Ereu.
You
haue
very
sufficiently
answered
〈◊〉
these
,
one
thing
more
concerning
Adam
,
a●
then
wee
will
proceed
to
other
of
their
obiection●
they
say
that
God
decreed
that
act
of
Adam
disobedience
,
and
so
of
all
men
,
but
not
the
sinne
of
those
act●ons
.
In
these
wordes
though
wee
be
compelled
to
say
,
that
God
is
the
Author
of
the
fact
,
yet
must
wee
answere
but
not
of
the
crime
.
Odeg.
This
is
meerly
a
fabulous
riddle
,
A
spade
,
a
spade
,
what
is
the
difference
;
God
is
the
author
of
the
very
fact
and
deed
of
Adams
sinne
,
yea
of
Adulterie
,
Theft
,
Murther
,
Treason
,
and
yet
hee
is
not
the
author
of
the
sinne
,
and
why
?
the
subtilty
of
the
Riddle
is
this
that
sinne
is
nothing
;
The
theefe
is
not
hanged
for
the
deed
that
he
hath
committed
,
for
God
is
the
author
thereof
,
but
he
is
hanged
for
the
sinne
,
and
that
is
for
nothing
;
for
when
they
say
,
God
is
the
Author
of
all
thinges
then
nothing
is
excepted
,
but
sinne
is
nothing
,
and
therefore
hee
is
not
the
Au●hor
of
sinne
.
The
theefe
is
hanged
for
no●hing
,
the
murtherer
is
put
to
death
for
no●hing
,
the
Traytor
looseth
his
head
for
no●hing
,
the
wicked
is
punished
in
euerlasting
fire
for
nothing
.
A
maruailous
Sophistica●ion
.
But
to
bee
short
,
though
many
wayes
his
subtiltie
might
be
answered
;
I
will
one●y
take
their
definition
of
sinne
where
they
●y
very
truely
,
*
The
nature
of
Sinne
is
defined
by
the
authority
of
Scripture
to
be
a
thought
,
word
,
Now
because
they
say
,
that
he
is
the
Author
of
all
euill
deedes
though
not
of
the
crimes
,
let
vs
passe
ouer
the
euill
thoughts
and
euill
wordes
,
and
speake
onely
of
the
deed
it selfe
,
which
they
themselues
define
to
bee
sinne
,
and
contrary
to
Gods
will
:
If
then
God
bee
the
author
of
that
fact
,
or
deed
,
which
deed
is
sinne
,
and
contrary
to
Gods
will
,
how
can
they
then
say
,
that
God
is
the
author
of
the
fact
but
not
of
the
fault
,
seeing
they
themselues
set
forth
not
onely
a
thought
&
word
,
but
also
a
deede
to
be
sinne
;
and
if
God
bee
the
author
of
that
same
deede
,
Ereu.
They
are
very
straight
in
vsing
the
word
Author
;
therefore
I
pray
you
bee
respectiue
,
you
lay
nothing
to
their
charge
but
what
you
are
able
to
prooue
.
Odeg.
It
is
most
meete
so
;
therefore
marke
their
owne
wordes
,
Iohn
Knox
equall
with
Caluin
himselfe
in
the
first
inuenting
&
broaching
of
this
Doctrine
in
these
parts
of
the
world
,
In
his
printed
Booke
,
approued
of
all
,
against
an
aduersary
of
Gods
Predestination
as
hee
calleth
him
in
Pag.
155.
saith
thus
:
Therefore
whatsoeuer
the
Ethnicks
and
ignorant
did
attribute
vnto
Fortune
,
we
assigne
vnto
the
Prouidence
of
God
;
and
presently
after
hee
saith
:
Wee
shall
iudge
nothing
to
come
of
Fortune
,
but
all
commeth
by
the
determination
of
his
Counsell
;
and
further
,
It
displeaseth
him
when
wee
esteeme
any
thing
to
proceed
from
any
other
,
so
that
wee
doe
not
onely
beholde
him
and
know
him
,
not
onely
the
principall
cause
of
all
thinges
,
but
also
the
(
Author
)
appointing
all
thinges
to
the
one
part
&
to
the
other
by
his
Counsell
.
Marke
well
his
wordes
,
and
the
very
sence
thereof
:
all
commeth
from
God
(
saith
hee
)
God
is
the
principall
cause
,
and
God
is
the
Author
of
it
,
whatsoeuer
it
be
;
God
appointeth
all
thinges
both
to
the
one
part
and
to
the
other
,
both
to
the
wicked
,
and
to
the
Godly
,
all
thinges
,
nothing
is
excepted
,
as
well
Damnation
,
as
Saluation
;
aswell
Sinne
,
as
Vertue
;
aswell
wickednes
,
as
Holines
.
As
for
Fortune
,
I
know
it
to
bee
a
heathenish
fable
;
but
where
hee
saith
that
God
is
not
onely
the
principall
cause
,
but
also
the
Author
of
all
thinges
without
exception
,
and
that
whatsoeuer
the
Ethnicks
attributed
vnto
Fortune
,
the
same
we
ought
to
ascribe
vnto
the
prouidence
of
God
,
it
is
such
a
wide
wandring
,
and
large
blasphemie
,
as
hath
not
lightly
bene
heard
of
.
For
who
knoweth
not
that
vnto
fortune
the
Ethnicks
ascribed
all
peruerse
and
pestilent
wickednes
,
and
all
abhomination
detesable
:
yet
say
these
professors
of
desteny
,
whatsoeuer
the
Ethnicks
ascribed
vnto
Fortune
,
the
same
we
ought
to
attribute
vnto
the
prouidence
of
God
,
y●a
and
God
is
the
principall
cause
,
and
the
author
thereof
.
Much
more
I
might
relat●
of
their
fearefull
sayings
,
but
time
would
be
●oo
short
.
I
may
truely
againe
and
againe
●rye
out
,
woe
worth
that
sinful
generation
,
which
hath
bred
and
brought
forth
such
a
noysome
Noueltie
,
to
whom
the
hands
of
Gods
mercy
,
is
stretched
out
all
the
day
long
,
and
yet
they
are
euer
defying
him
to
his
face
.
Consider
I
beseech
thee
not
the
persons
of
them
that
speake
,
but
seriously
marke
the
opinion
it selfe
,
euen
in
thy
Conscience
,
and
in
the
sight
of
God
,
whether
any
thing
may
●e
spoken
more
repugnant
to
the
Nature
of
God
,
more
contrary
to
the
Word
of
God
,
or
more
defacing
the
Iustice
and
mercy
of
God
;
th●n
to
say
,
that
God
punisheth
man
with
the
torments
of
Hell
,
in
euerlasting
fi●e
for
doing
those
thinges
,
which
hee
himselfe
hath
Predestinated
,
ordained
,
decreed
,
determined
,
appointed
,
willed
,
&
compelled
him
to
doe
,
and
that
which
a
man
cannot
chuse
but
must
needs
doe
,
by
the
force
and
compulsion
of
his
Predestination
.
The
Nature
of
God
,
[
*
](A20358-e13720-b)
*
2
Pet.
3.9
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Consulting
that
any
man
should
perish
,
but
that
all
men
should
come
to
Repentance
.
And
th'
Apostle
saith
,
[
*
](A20358-e13750-b)
*
Iam.
1.16
.
Erre
not
my
deare
brethren
God
mooueth
no
man
to
euill
,
&c.
If
not
moue
man
,
then
not
compell
him
,
and
that
not
to
bee
auoyded
.
Euery
good
giuing
is
from
aboue
,
euen
from
the
Father
of
Lights
,
but
all
that
is
in
this
world
,
as
the
lust
of
the
flesh
,
the
lust
of
the
eyes
,
and
the
pride
of
life
,
Ereu.
But
I
pray
you
before
you
answere
the
Scriptures
they
obiect
,
that
you
would
answer
to
what
they
say
concerning
Gods
presience
or
fore-knowledge
,
In
which
they
say
,
Whatsoeuer
God
fore-seeth
be
willeth
,
and
it
cannot
but
come
to
passe
.
Odeg.
In
answer
to
this
I
say
;
first
,
though
God
fore-seeth
all
thinges
,
yet
doth
he
not
will
all
thinges
,
for
his
foresight
doth
extend
both
to
good
and
euill
,
but
his
will
is
onely
of
thinges
that
be
good
,
as
God
fore-seeth
the
death
of
a
sinner
,
and
the
cause
thereof
,
namely
his
wickednes
,
but
he
willeth
it
not
,
as
he
saith
[
*
](A20358-e13920-b)
*
Ezek.
18.32
.
&
33.11
,
As
I
liue
I
will
not
the
death
of
a
sinner
,
but
that
hee
returne
and
liue
.
Christ
did
foresee
the
destruction
of
Ierusalem
,
yet
he
willed
it
not
,
for
he
wept
,
and
bewailed
it
,
Crying
oh
how
would
I
haue
gathered
thy
children
,
&c.
Math.
23.37
.
God
foreseeth
all
wickednes
&
destruction
to
man
,
and
yet
hee
willeth
it
not
,
a●
all
the
forenamed
Scriptures
doe
declare
.
Also
of
his
foreknowledge
,
from
the
beginning
of
the
world
the
Lord
knoweth
all
thinges
,
yet
all
thinges
come
not
to
passe
therefore
of
necessity
,
[
*
](A20358-e13960-b)
*
Math.
26.53
.
Christ
testifieth
himselfe
,
that
he
could
haue
prayed
and
haue
obtained
more
then
12.
Againe
,
as
thinges
be
done
against
both
Gods
will
,
fore-knowledge
,
and
foretelling
;
so
also
they
bee
done
against
Gods
counsell
.
It
was
Gods
counsell
that
the
Pharises
and
expounders
of
the
Law
should
receiue
Iohns
Doctrine
and
Baptisme
,
which
counsell
they
did
dispise
and
did
against
[
*
](A20358-e14260-b)
*
Luk.
7.30
.
:
much
more
might
bee
saide
,
but
this
is
sufficient
to
euery
wise
man
.
Christ
knew
that
those
he
admonished
should
perish
,
if
they
repented
not
,
yet
there
lay
no
necessitie
vpon
their
perishing
because
Christ
knew
it
,
for
as
hee
testifieth
Repentance
might
preuent
it
.
Luk
13.2
.
Ereu.
What
say
you
to
that
place
,
Pro.
16.4
.
God
Created
all
thinges
for
his
owne
sake
,
ye●
the
wicked
for
the
day
of
destruction
.
Odeg.
I
answer
,
First
as
wee
haue
proued
before
that
all
the
workes
of
Gods
Creation
was
very
good
,
therefore
that
you
may
see
what
was
Gods
worke
in
a
wicked
man
,
and
so
discerne
the
thinges
that
differ
,
I
will
a
little
question
with
you
.
Will
you
say
that
God
made
the
vngodly
,
if
yea
,
then
the
vngodly
is
very
good
.
Secondly
.
seeing
hee
hateth
the
vngodly
,
if
he
made
him
a
wicked
man
,
he
should
hate
that
which
is
very
good
euen
his
owne
worke
.
Thirdly
,
your
sonne
being
a
tradesman
,
as
a
Smith
or
so
,
I
demand
who
begate
the
Smith
?
Ereu.
His
Father
begate
him
,
not
a
Smith
,
but
hee
begate
him
,
that
is
become
a
Smith
.
Odeg.
You
say
true
,
so
that
his
Father
begate
him
,
as
he
is
a
man
,
but
not
as
hee
is
a
Smith
;
that
his
Master
begat
,
that
taught
him
.
In
like
manner
it
is
said
Paul
was
the
Father
of
the
Corinthians
,
not
as
they
were
Corinthians
,
but
as
they
were
Christians
,
Ereu.
No
indeede
,
for
that
is
Pauls
sonne
,
which
he
begate
,
that
is
to
say
,
Christianitie
.
Odeg.
The
like
wee
may
say
of
God
,
hee
created
Man
good
,
but
by
the
inticement
of
the
Deuill
man
is
made
euill
,
of
which
euill
the
Deuill
is
the
Father
that
begate
it
,
So
Christ
plainely
saith
,
God
hath
made
the
wicked
for
the
day
of
destruction
.
God
hath
not
made
him
euill
,
that
is
the
Deuils
worke
,
but
becomming
euill
,
God
hath
made
the
day
of
destruction
for
him
,
or
him
for
the
day
of
destruction
,
as
a
iust
and
most
righteous
recompence
of
reward
,
as
Rom.
2.5
.
&c.
2
Thes.
1.6
.
&c.
Ereu.
You
haue
well
answered
me
this
,
what
say
you
to
other
places
?
though
there
bee
many
I
will
relate
but
the
principall
,
the
which
you
answering
their
obiections
in
,
all
the
rest
will
bee
easie
;
and
first
they
say
,
as
God
doth
Decree
the
destruction
of
euery
one
that
shall
bee
damned
,
so
also
hee
decreeth
all
their
actions
though
they
be
wicked
,
as
the
action
of
Iosephs
Brethren
;
of
the
Lord
putting
a
lying
Spirit
in
the
mouth
of
Ahabs
Prophets
;
of
the
King
of
Ashurs
going
against
the
Isralites
.
Lastly
,
the
wicked
act
of
those
that
had
a
hand
in
killing
the
Lord
of
life
.
Odeg.
In
the
order
that
you
haue
placed
them
,
I
will
speake
last
of
the
first
and
last
,
and
first
of
the
other
.
For
Shemei
his
cursing
Dauid
,
the
Lord
bid
Shemei
curse
.
Shemei
,
Dauid
,
God
;
Shemei
a
wicked
man
,
cursing
,
and
therein
transgressing
:
Dauid
a
good
man
,
cursed
;
God
suffering
this
for
the
tryall
of
his
seruant
Dauid
.
The
like
is
to
be
seene
of
Iob
:
The
Deuill
Shemeis
father
,
desiring
God
(
who
had
made
a
hedge
about
Iob
,
as
about
all
his
seruants
[
*
](A20358-e14880-b)
*
Psal.
34.7
)
that
he
would
stretch
out
his
hand
vpon
all
that
he
had
,
&c.
vnto
which
the
Lord
answered
.
Loe
all
that
he
hath
is
in
thy
hand
,
&c.
where
wee
see
the
action
of
stretching
out
the
hand
is
attributed
to
God
and
to
the
Deuill
;
but
it
is
plaine
the
Deuill
acted
it
,
God
suffered
it
[
*
](A20358-e14890-b)
*
Iob.
1.12
.
.
Also
God
is
said
to
moue
Dauid
to
number
Israell
and
Iudah
[
*
](A20358-e14930-b)
*
2
Sam.
24
1.
,
though
it
is
said
Sathan
prouoked
Dauid
to
number
Israell
[
*
](A20358-e14960-b)
*
1
Chr.
21
1.
,
now
seeing
that
which
was
the
Deuils
worke
is
attributed
to
God
,
wee
must
according
to
the
proportion
of
Faith
,
and
generality
of
the
Scriptures
,
impute
wickednes
to
the
Deuill
,
which
is
proper
to
him
;
and
good
to
the
most
holy
God
,
as
onely
proper
to
him
;
now
in
that
it
is
said
he
moued
,
he
suffered
Sathan
to
moue
,
for
God
cannot
moue
to
[
*
](A20358-e14970-b)
*
Iam.
1.13
.
Psal.
5.4
.
euill
,
of
which
more
hereafter
,
before
I
end
my
answeres
to
these
particulers
.
Secondly
,
for
that
of
Ahabs
Prophets
,
the
Prophet
Michaiah
declares
a
vision
,
in
the
which
Sathan
that
lying
Spirit
came
into
the
presence
of
God
,
as
Iob.
1.
&
2.
chap.
offering
himselfe
(
if
the
Lord
would
permit
him
)
to
be
a
false
Spirit
in
the
mouthes
of
Ahabs
false
Prophets
,
hee
continually
going
about
like
a
roaring
Lyon
,
seeking
whom
hee
may
deuout
[
*
](A20358-e15020-b)
*
1
Pet.
5.8
.
,
and
doth
deuour
where
God
restraineth
him
not
;
God
willing
to
confound
wicked
Ahab
(
in
Iustice
)
for
his
many
wickednesses
,
saith
not
onely
who
shall
entice
Ahab
,
vers.
20
but
also
thou
shalt
entice
him
,
goe
forth
and
doe
so
,
vers.
22.
Now
in
these
seuerall
actions
,
we
are
to
consider
that
there
was
euils
,
namely
Cursing
,
Enuy
,
Pride
in
numbring
the
people
and
deceipt
,
now
the
controuersie
is
who
was
the
first
cause
of
this
cursmg
,
enuy
,
pride
,
deceipt
,
not
to
speake
of
the
meanes
whereby
they
were
acted
,
for
wee
confesse
God
made
Shemei
,
Dauid
and
all
men
[
*
](A20358-e15060-b)
*
Act.
17.18
,
yea
God
made
them
that
are
now
Deuils
,
and
continueth
the
life
and
being
of
men
and
Deuils
,
but
in
their
Creation
they
were
very
good
:
now
these
hearts
and
mouthes
of
Gods
creatures
committed
euill
;
the
controuersie
I
say
now
is
,
what
the
Lord
doth
in
these
actions
.
If
you
say
Gods
decree
before
the
world
,
was
the
first
cause
,
and
that
hee
decreed
vnavoidably
this
cursing
,
enuy
,
pride
and
deceit
,
all
which
are
either
actions
of
the
minde
or
body
,
then
can
it
not
bee
denyed
but
God
is
the
author
of
sinne
,
his
Decree
being
before
there
was
either
Deuill
or
man
,
and
so
is
the
first
cause
,
and
vpon
Gods
decree
Sathan
tempteth
and
Man
consenteth
,
and
acteth
as
of
necessitie
they
must
;
for
they
cannot
auoyde
Gods
decree
;
but
this
they
sticke
not
to
affirme
the
chiefest
of
them
as
before
hath
bene
shewed
in
Knox.
So
that
Gods
decree
is
the
first
cause
,
or
author
,
of
all
that
Sathan
or
wicked
men
effecteth
;
is
not
this
good
Doctrine
?
So
then
as
men
are
iustly
blamed
for
doing
,
and
Sathan
for
tempting
to
cursing
,
enuy
,
pride
and
deceit
,
so
should
God
be
most
to
be
blamed
(
if
this
opinion
,
or
rather
horrible
blasphemie
were
true
)
for
forcing
of
necessitie
by
his
Decree
,
Sathan
to
tempt
,
to
it
,
and
Man
to
consent
vnto
and
act
it
;
Let
none
say
that
decreeing
cursing
,
enuy
,
pride
and
deceit
,
can
be
good
in
God
,
and
wicked
in
the
Deuill
and
man
,
for
no
turning
deuice
can
proue
it
,
for
although
instruments
that
act
wickednes
may
bee
good
(
as
they
are
from
God
)
as
Angels
and
men
,
yet
the
actions
of
those
instruments
,
the
forenamed
sinnes
can
not
bee
good
from
God
,
for
he
can
tempt
,
decree
,
or
appoint
no
man
to
euill
,
neither
can
euill
dwell
with
him
as
before
is
proued
.
Next
for
that
of
Ashur
,
Esa.
10
5.
&c.
a
wicked
nation
sent
of
God
to
punish
a
wicked
and
dissembling
Nation
,
which
thing
was
good
from
God
,
namely
to
punish
the
wickednes
of
some
,
by
others
that
are
wicked
,
this
is
Gods
Iustice
,
though
the
actors
thereof
thinke
not
so
,
hauing
no
respect
to
Gods
iustice
,
but
satisfieth
their
owne
lusts
.
Now
for
the
worde
sending
;
it
is
written
in
other
places
God
shall
send
them
strong
delusions
to
beleeue
lyes
;
[
*
](A20358-e15130-b)
*
2
Cor.
4.4
,
God
suffereth
[
*
](A20358-e15140-b)
*
1
Cor.
10.13
.
.
Now
if
the
word
(
suffering
)
were
vsed
in
all
places
in
stead
of
sending
,
they
would
not
thus
peruert
the
Scriptures
,
labouring
to
make
wickednes
come
from
Gods
decree
originally
,
for
which
cause
let
the
holy
Euangelists
decide
the
controuersie
.
Mathew
saith
,
Now
for
that
of
Iosephs
brethren
,
wee
dispute
not
about
Gods
decreeing
hee
should
goe
into
Aegypt
,
for
the
preseruation
of
their
liues
,
&c.
but
whether
God
decreed
that
their
action
in
selling
a
mans
Childe
from
him
against
the
Lawe
,
yea
their
enuy
also
in
selling
him
[
*
](A20358-e15250-b)
*
Act.
7.9
.
,
for
I
say
Ioseph
might
haue
come
into
Egipt
by
good
meanes
,
aswell
as
his
Brethren
did
afterward
,
they
thought
euill
and
did
euil
,
yet
God
turned
it
to
good
[
*
](A20358-e15280-b)
*
Gen.
50.20
.
,
their
thoughts
&
Gods
thoughts
were
contrary
:
their
thoughts
were
euill
.
Iames
saith
,
no
man
is
tempted
of
God
,
Lastly
,
for
that
of
our
Sauiours
death
,
I
acknowledge
that
God
apointed
him
and
gaue
him
to
the
Death
for
our
sinnes
[
*
](A20358-e15330-b)
*
Rom.
5.25
&
8.32
.
,
and
deliuered
him
or
suffered
to
bee
deliuered
into
the
hands
of
the
wicked
by
his
determinate
counsell
and
fore-knowledge
[
*
](A20358-e15340-b)
*
Act.
2.23
.
with
Chap.
4.27.28
.
,
but
I
deny
that
God
determined
,
appointed
or
decreed
,
that
the
wicked
should
betray
or
murther
him
,
otherwise
then
by
suffering
them
,
hee
knew
what
they
would
doe
to
him
,
and
foretolde
it
long
afore
in
the
Scriptures
,
and
decreed
to
suffer
them
,
who
if
hee
had
pleased
,
hee
might
haue
consumed
before
they
did
it
;
but
he
decreed
not
that
they
should
so
doe
it
;
for
in
doing
thereof
they
were
of
their
Father
the
Deuill
,
who
was
the
author
of
Murther
from
the
beginning
,
Iohn
8.44
.
and
not
Gods
decree
.
For
might
not
God
haue
appointed
some
to
sacrifice
his
Sonne
CHRIST
,
as
he
did
Abraham
to
sacrifice
his
sonne
Isaac
,
and
Israell
their
sacrifices
,
which
were
types
of
him
,
which
might
haue
beene
done
without
wickednes
?
But
hee
could
not
appoint
Iudas
to
betray
him
,
nor
the
Scribes
and
Pharises
to
murther
him
,
this
was
wickednes
,
which
God
cannot
appoint
,
he
cannot
lye
[
*
](A20358-e15400-b)
*
Heb.
6.18
,
hee
cannot
destroy
the
righteous
with
the
wicked
[
*
](A20358-e15410-b)
*
Gen.
18.25
,
he
cannot
condemne
the
heyres
of
Promise
[
*
](A20358-e15420-b)
*
Heb.
6.17
.
,
and
so
cannot
appoint
Iudas
and
the
rest
to
commit
such
horrible
wickednes
as
they
did
:
euill
cannot
come
from
God
,
euery
good
giuing
commeth
from
him
,
hee
suffereth
wicked
men
to
doe
those
thinges
which
hee
cannot
doe
himselfe
,
for
which
cause
men
think
God
to
be
like
themselues
[
*
](A20358-e15440-b)
*
Psa.
50
.
2●
.
Thus
you
may
see
that
although
God
determined
certainly
that
his
Sonne
should
be
slaine
,
yet
he
might
haue
beene
slaine
without
sinne
,
and
therefore
the
betraying
and
murthering
was
not
from
God
.
Wee
acknowledge
that
God
is
omnipotent
,
but
wee
say
his
omnipotencie
is
guided
by
his
Iustice
:
Lead
vs
not
into
Temptation
:
Vrsinus
,
pag.
1041.
that
the
wicked
execute
the
Iustice
of
God
by
sinning
,
that
commeth
not
to
passe
,
by
any
fault
of
God
himselfe
,
but
through
the
proper
corruption
of
the
wicked
,
and
such
as
themselues
haue
purchased
,
God
neither
willing
nor
allowing
nor
working
nor
furthering
their
sinne
,
but
in
his
most
iust
iudgement
onely
permitting
it
,
&c.
and
Pag.
1042.
The
difference
of
the
works
of
God
and
the
Deuill
,
&c.
is
euidently
confirmed
by
the
Story
of
Iob
,
cap.
1.
&
2.
where
God
purposeth
to
try
Iob
,
but
the
Deuill
to
destroy
him
.
The
same
is
likewise
confirmed
by
the
Story
of
Ahab
,
1.
King
.
22.
and
by
that
Prophecie
of
the
Apostle
concerning
Antichrist
,
2.
Thes.
2.
where
the
Deuill
seduceth
men
to
destroy
them
,
and
God
will
haue
them
to
be
seduced
thereby
to
punish
them
,
and
suffereth
the
Deuill
,
&c.
And
againe
,
Lead
vs
not
into
temptation
,
that
is
suffer
vs
not
to
be
tempted
aboue
our
power
,
these
are
his
wordes
.
Ereu.
Well
let
vs
now
proceed
,
what
answer
you
to
the
place
of
Amos
3.6
.
or
shall
there
be
euill
in
the
Citty
,
and
the
Lord
hath
not
done
it
?
Odeg.
I
answer
,
First
I
demand
what
they
meane
by
euill
,
if
euill
of
punishment
for
sin
,
as
is
apparant
by
the
place
and
others
[
*
](A20358-e15640-b)
*
Deut.
29.21
.
then
wee
agree
;
but
if
they
vnderstand
euill
of
sinne
(
else
why
bring
they
this
Scripture
?
)
then
I
abhorre
their
horrible
blasphemie
.
If
God
doe
euill
of
sinne
,
then
it
first
dwelleth
with
him
,
and
it
commeth
from
him
,
as
it
doth
with
all
that
doe
it
.
And
herein
they
speake
no
parable
but
plainely
,
that
God
doth
all
euill
of
sinne
in
a
Citty
,
oh
the
the
patience
of
God
to
suffer
such
monstrous
blasphemers
!
who
should
attribute
righteousnes
to
their
Maker
[
*
](A20358-e15650-b)
*
Iob.
36.3
.
,
in
stead
of
which
they
doe
without
all
feare
or
shame
,
make
God
the
Author
and
doer
of
sinne
in
a
Citty
,
contrary
to
so
many
plaine
Scriptures
.
Iob
,
34.10.12
.
Psal.
92.15
&
Psal.
5.4
.
Iam.
1.13
.
Ereu.
What
say
you
to
the
place
of
Iohn
,
12.39
&c.
Therefore
could
they
not
beleeue
,
because
that
Isayas
saith
,
he
hath
blinded
their
eyes
,
and
hardened
their
hearts
,
that
they
should
not
see
with
their
eyes
,
nor
vnderstand
with
their
hearts
,
and
should
bee
conuerted
that
I
should
heale
them
.
Odeg.
I
say
this
:
these
wordes
being
collected
from
Esa.
6.9
.
and
repeated
in
many
places
[
*
](A20358-e15800-b)
*
Math.
13.14
.
&c.
Act.
28.26
.
&c.
by
which
it
is
manifest
,
that
the
Lord
sending
vnto
this
people
the
light
of
his
Truth
,
by
the
ministerie
of
his
seruants
,
the
places
plainely
affirmeth
,
that
they
wincked
with
their
eyes
least
they
should
see
it
.
For
which
cause
God
gaue
them
vp
to
this
reprobate
sence
,
as
at
large
I
haue
answered
vnto
the
place
in
Rom.
9.
of
Gods
hardening
Pharaohs
heart
,
whether
I
referre
you
for
your
full
satisfaction
,
how
God
hardeneth
mens
hearts
,
and
for
what
cause
,
and
not
otherwise
,
not
willing
to
relate
the
particulers
heere
againe
,
because
I
would
auoyde
tediousnes
.
To
conclude
this
of
Predestination
.
This
opinion
of
desteny
was
banished
out
of
Rome
because
it
destroyed
the
state
of
a
Common-wealth
,
Of
Election
.
Ereunetes
.
FRiend
Odegos
,
wee
reasoned
before
concerning
Predestination
,
and
I
must
needes
confesse
you
satisfied
mee
therein
throughly
.
Now
my
harty
desire
is
,
that
you
will
be
pleased
to
reason
of
Election
after
the
fall
,
and
to
resolue
mee
of
the
difficulties
of
the
same
,
and
of
such
Scriptures
touching
the
same
,
as
in
our
present
conference
wee
shall
meete
withall
.
Odeg.
I
will
most
willingly
doe
it
,
as
the
Grace
of
GOD
shall
enable
me
.
First
therefore
tell
me
what
these
mens
opinion
is
concerning
Election
?
Ereu.
Sometimes
they
doe
say
;
that
God
before
the
foundation
of
the
world
,
in
his
Decree
Elected
some
few
of
Mankinde
to
saluation
,
who
cannot
but
be
saued
:
the
rest
of
Mankinde
hee
reprobated
to
be
damned
,
and
who
by
no
meanes
can
be
saued
.
Sometimes
they
say
,
that
all
wen●
damned
in
Adam
,
and
that
some
few
of
those
are
Elected
vnto
saluation
,
and
that
in
Christ
,
who
doth
cure
them
,
and
this
they
call
Election
:
and
they
say
that
the
greatest
number
are
left
in
euill
vnto
damnation
,
&
this
they
call
reiection
or
reprobation
,
&
this
they
teach
by
a
similitude
thus
A
certaine
Physition
doth
enter
into
the
house
of
sicke
men
,
where
he
cureth
some
and
that
freely
for
nothing
,
and
those
are
bound
to
giue
him
thankes
;
others
hee
cureth
not
,
yet
can
they
not
complaine
against
him
,
for
hee
oweth
them
nothing
.
In
like
manner
they
whome
God
chuseth
to
heale
,
are
bound
to
giue
him
thankes
;
and
they
whome
he
will
not
heale
,
cannot
iustly
complaine
,
for
God
oweth
nothing
to
any
man
.
Odeg.
You
say
true
:
one
while
they
say
one
thing
,
and
another
while
another
thing
,
to
the
first
I
shall
answer
presently
,
and
to
the
second
declared
by
a
similitude
;
I
say
it
is
a
dissimilitude
,
for
therein
they
doe
compare
a
Physition
,
that
hath
little
mercy
in
him
,
with
GOD
and
CHRIST
,
who
are
most
mercifull
that
can
be
imagined
,
in
healing
but
a
few
,
and
leauing
infinite
numbers
vncured
:
but
Christ
saith
,
Come
vnto
me
(
all
)
that
are
laden
and
I
will
ease
you
,
therefore
if
they
will
vse
a
similitude
let
them
make
choyse
of
a
true
similitude
thus
:
A
good
Physition
&
one
that
is
truely
mercifull
,
goeth
into
the
house
of
sicke
men
,
there
he
proclaymeth
,
that
hee
will
cure
all
those
that
will
take
a
medicine
,
now
some
of
them
take
the
medicine
and
are
cured
,
but
others
because
the
medicine
is
bitter
,
will
not
take
it
,
and
therefore
are
not
cured
;
and
in
this
case
you
may
lawfully
say
,
that
this
Physition
hath
both
power
and
will
to
cure
them
all
.
But
why
then
doth
he
not
cure
them
all
?
because
all
will
not
take
the
medicine
,
without
the
which
it
is
not
possible
they
should
bee
cured
.
And
thus
wee
may
speake
of
CHRIST
,
hee
came
into
the
world
,
to
cure
all
men
of
their
sinnes
,
and
he
is
able
to
doe
it
,
but
he
offereth
a
bitter
medicine
,
[
*
](A20358-e16170-b)
*
Math.
16.24
.
which
is
,
That
we
must
deny
our selues
,
take
vp
his
crosse
,
and
follow
him
.
So
many
as
refuse
to
take
this
medicine
,
cannot
be
cured
;
but
such
as
receiue
it
are
cured
:
and
thu●
is
Christ
that
blessed
Physition
to
all
sicke
sinner●
,
that
they
may
be
cured
,
being
most
willing
and
able
to
cure
them
by
the
meanes
that
they
are
curable
,
A
certaine
King
married
his
Sonne
,
and
s●nt
forth
his
seruants
to
call
them
that
were
bidden
to
the
wedding
,
but
they
would
not
come
.
Againe
hee
sent
forth
other
seruants
,
saying
tell
them
that
are
bidden
,
beholde
I
haue
prepared
my
dinner
,
my
Oxen
and
my
fa●lings
are
killed
,
and
all
thinges
are
ready
,
come
vn●o
the
marriage
,
but
they
made
light
of
it
,
and
went
their
wayes
one
to
his
Farme
,
another
about
his
marchandize
,
and
the
remnant
tooke
his
seruants
and
intreated
them
sharpely
and
slew
them
.
But
when
the
King
heard
it
he
was
wroth
,
and
sent
forth
his
Warriers
and
destroyed
those
murtherers
and
burnt
vp
their
Citty
;
then
said
hee
to
his
seruants
,
truely
the
wedding
is
prepared
,
but
they
that
were
bidden
were
not
worthy
goe
yee
therefore
into
the
highwayes
,
and
as
many
as
ye
finde
,
bid
them
to
the
marriage
.
So
those
seruants
went
out
into
the
high
wayes
and
gathered
together
all
that
euer
they
found
,
both
good
and
bad
,
so
the
wedding
was
furnished
with
guests
.
Then
the
King
came
in
to
see
the
guestes
,
and
saw
there
a
man
which
had
not
a
wedding
garment
,
and
he
said
vnto
him
Friend
,
how
camest
thou
in
hither
,
and
hast
not
on
a
wedding
garment
?
and
he
was
speechlesse
.
Then
said
he
King
to
his
seruants
,
binde
him
hand
and
foote
,
take
him
away
,
and
cast
him
into
vtter
darknes
,
there
shall
be
weeping
and
gnashing
of
teeth
.
This
is
the
similitude
,
which
so
soone
as
Christ
had
spoken
he
add●th
this
sentence
.
For
many
are
called
but
few
are
chosen
:
here
you
see
the
whole
argument
of
Election
or
choyse
;
for
the
better
vnderstanding
whereof
,
answere
me
to
certaine
thinges
.
Was
it
not
the
Kings
pleasure
,
that
all
hee
inuited
should
come
vnto
the
Marriage
?
both
the
first
and
the
last
called
;
&
that
they
should
bring
wedding
garments
?
or
did
but
hee
dissemble
in
these
thinges
?
also
was
it
his
will
they
should
kill
his
seruants
that
called
them
to
the
marriage
?
Ereu.
It
was
his
will
all
should
come
,
and
bring
wedding
garments
,
for
else
he
would
not
haue
punished
such
as
obeyed
not
his
will
in
these
thinges
;
but
it
was
not
his
will
that
they
should
kill
his
seruants
,
for
which
cause
he
also
punished
them
.
Odeg.
And
what
thinke
you
of
this
that
the
Lord
addeth
,
Many
are
called
,
but
few
are
Elect
,
whome
doth
he
call
Elect
?
Ereu.
Surely
those
that
came
cloathed
in
a
wedding
garment
,
which
is
Christs
righteousnes
put
vpon
vs
,
making
vs
new
creatures
by
Faith
and
Obedience
.
Odeg.
Now
let
vs
rehearse
the
whole
matter
according
to
the
Spirituall
sence
of
this
similitude
.
This
King
is
GOD
,
who
did
first
inuite
the
Iewes
to
the
Kingdome
of
heauen
▪
who
refusing
the
same
,
and
euilly
entreating
his
seruants
,
hee
commanded
his
Apostles
to
Preach
the
Gospell
to
euery
creature
,
promising
saluation
to
all
that
would
deny
themselues
by
laying
away
the
pleasures
of
the
Flesh
,
and
through
Faith
and
obedience
to
CHRIST
;
would
take
vp
his
crosse
and
follow
him
,
so
putting
on
Christ
as
a
wedding
garment
.
Ereu.
I
see
that
Election
consisteth
in
this
wedding
garment
,
the
righteousnes
of
Christ
,
which
is
Christ
himselfe
whome
the
faithfull
doe
put
on
by
Faith
and
obedience
.
Odeg.
Yes
all
may
see
that
winke
not
with
their
eyes
that
they
are
Elected
and
chosen
,
[
*
](A20358-e16490-b)
*
Rom.
9
.
2●
26.30
.
,
and
they
that
were
not
Gods
people
,
shall
bee
his
people
,
and
shee
that
was
not
beloued
shall
be
beloued
;
if
they
seeke
righteousnes
by
Faith
,
and
[
*
](A20358-e16500-b)
*
Rom.
1●
.
5.7
.
these
are
the
Elect
according
to
the
Election
of
Grace
,
and
this
[
*
](A20358-e16520-b)
*
2
Pet.
1.10
Election
must
be
made
sure
,
for
the
houshold
of
Faith
,
the
Church
of
God
,
are
the
Elect
of
God
,
and
as
the
[
*
](A20358-e16530-b)
*
1
Thes.
1.
●●
Col.
3
.
1●
.
Elect
of
God
must
put
on
the
fruites
of
Faith
:
Election
is
not
of
particuler
person
,
but
of
quallitie
:
all
persons
are
Gods
generation
[
*
](A20358-e16540-b)
*
Act.
1●
.
28
29.
;
and
those
persons
in
whome
he
findeth
faith
and
obedience
,
of
his
meere
mercy
,
those
persons
he
Electeth
to
saluation
for
the
qualitie
he
findeth
in
them
:
which
hee
himselfe
hath
wrought
by
his
word
and
Spirit
,
which
they
might
haue
resisted
but
did
not
,
but
submitted
to
the
righteousnes
of
God
:
and
this
is
Gods
purpose
of
Election
before
the
world
was
:
This
is
the
true
vnderstanding
of
Predestination
,
that
without
any
merites
or
deseruings
of
ours
,
yea
afore
the
foundadation
of
the
world
was
laide
,
God
decreed
with
himselfe
,
to
saue
through
Christ
,
all
them
that
doe
beleeue
.
Ereu.
Surely
,
it
seemeth
to
be
as
you
say
,
but
by
that
reason
Election
seemeth
not
to
be
eternall
but
to
follow
vocation
or
calling
.
And
yet
it
is
written
,
that
we
were
Elected
before
the
foundation
of
the
world
,
that
we
should
be
holy
,
Ephe.
1.
Now
in
this
similitude
Math.
22.
it
seemeth
God
doth
not
Elect
vs
to
be
holy
,
but
because
we
are
holy
.
Odeg.
This
King
,
the
God
of
heauen
and
of
mercy
,
deliberated
and
decreed
thus
before
the
foundation
of
the
world
,
I
will
make
man
that
he
may
dwell
in
Paradice
,
and
so
be
blessed
;
but
if
hee
fall
from
his
estate
,
I
will
send
vpon
the
earth
the
heauenly
Doctrine
,
(
The
s●ede
of
the
Woman
shall
breake
the
Serpents
head
,
&c.
)
whereby
man
may
learne
againe
to
be
righteous
,
and
recouer
againe
a
more
blessed
life
.
And
I
will
declare
that
Doctrine
more
plainly
in
the
time
of
Abraham
,
whom
I
will
chuse
out
of
the
Caldeans
,
and
from
that
time
forward
,
I
will
teach
him
and
his
posteritie
that
Doctrine
,
beginning
with
rudiments
and
principles
;
but
if
they
will
not
le●●ne
that
Doctrine
by
t●ose
rudim●nts
,
I
will
then
send
vnto
them
my
Sonne
,
who
by
his
Doctrine
hath
more
power
and
vertue
to
teach
then
those
rudiments
of
the
Law
;
but
if
they
refuse
to
obey
him
also
,
I
will
cause
all
Nations
to
be
taught
,
and
so
many
of
them
(
being
all
called
)
as
doe
not
behaue
●hemselues
as
they
ought
,
I
will
cause
to
be
punished
;
the
rest
I
will
blesse
and
make
happy
,
and
keepe
for
my
guests
.
Tell
me
now
,
doe
you
beleeue
the
deliberation
and
decree
of
God
was
of
this
kinde
?
Ereu.
I
doe
thinke
it
so
to
haue
beene
.
Odeg.
I
his
deliberation
&
decree
of
God
was
manifested
in
time
,
in
types
by
the
rudiments
of
the
Law
,
but
with
open
face
by
the
Doctrine
of
CHRIST
the
Sonne
,
whom
he
sent
in
the
Flesh
;
First
to
offer
saluation
to
the
Iewes
,
by
the
condition
of
the
righteousnes
which
is
by
Faith
;
who
generally
refusing
it
;
and
so
the
partition
wall
being
broken
downe
,
that
is
all
the
difference
betwixt
Iewes
and
Gentiles
being
taken
away
;
God
did
chuse
all
men
Good
and
bad
,
vpon
the
condition
aforesaid
to
the
Kingdome
of
heauen
,
Christ
declaring
,
Goe
Preach
the
Gospell
to
euery
creature
;
[
*
](A20358-e16990-b)
*
Rom.
9
.
2●
,
I
will
call
them
my
people
which
were
not
my
people
,
and
her
beloued
which
was
not
beloued
.
But
if
wee
were
actually
and
particularly
chosen
,
before
the
Creation
of
the
world
,
then
were
we
also
really
the
people
of
God
,
and
could
not
at
any
time
be
said
not
to
be
the
people
of
God
,
and
yet
Paul
doth
teach
that
wee
were
not
the
people
of
God
,
and
are
now
become
the
people
of
God
;
so
doth
Peter
also
[
*
](A20358-e17020-b)
*
1
Pet.
2
.
1●
,
and
that
they
that
were
not
vnder
mercy
haue
now
obtained
mercy
;
wherein
their
meaning
is
,
that
wee
are
first
particularly
chosen
,
when
wee
receiue
or
put
on
Christ
;
For
GOD
being
no
respecter
of
persons
,
[
*
](A20358-e17070-b)
*
2
Cor.
5.
●
Ioh.
2.2
.
God
was
in
Christ
and
reconciled
the
whole
world
to
himselfe
,
committing
to
his
Apostles
the
worde
of
reconciliation
:
and
that
Grace
of
God
that
bringeth
saluation
to
all
men
hath
appeared
,
Ereu.
What
say
you
further
to
proue
that
the
very
wicked
that
come
to
damnation
had
by
this
purpose
of
God
,
meanes
of
saluation
if
they
had
not
refused
it
?
Odeg.
As
I
shewed
you
,
that
Gods
purpose
,
and
call
,
was
and
is
vnfainedly
vnto
all
without
exception
;
so
also
I
will
shew
that
Christ
dyed
vnfainedly
for
all
without
exception
,
by
whose
Death
all
might
be
saued
,
if
they
did
not
reiect
it
.
The
Apostle
saith
,
CHRIST
dyed
for
sinners
[
*
](A20358-e17190-b)
*
Rom.
5.6.8
.
,
euen
for
the
vngodly
:
euen
for
all
that
were
dead
[
*
](A20358-e17200-b)
*
2
Cor.
5.15
.
,
he
gaue
himselfe
a
ransome
for
all
men
[
*
](A20358-e17210-b)
*
1
Tim.
2.6
,
a
Sauiour
of
all
men
,
especially
of
them
that
beleeue
[
*
](A20358-e17220-b)
*
1
Tim.
4.10
.
,
he
is
the
reconc●liation
for
the
sinnes
of
the
whole
world
[
*
](A20358-e17230-b)
*
1
Ioh.
2.2
.
,
and
wee
know
the
whole
world
lyeth
in
wickednes
[
*
](A20358-e17240-b)
*
1
Ioh.
5
.
1●
,
what
,
shall
I
need
to
alleadge
more
Scriptures
?
the
Lord
is
most
plentifull
in
this
thing
,
declaring
that
he
would
haue
no
man
perish
,
but
that
all
men
should
come
to
repentance
2.
Pet.
3.9
.
not
casting
away
any
,
vntill
there
bee
no
remedie
[
*
](A20358-e17260-b)
*
2
Chr.
3●
16.
.
Ereu.
This
that
you
say
cannot
be
denyed
.
Odeg.
For
your
further
satisfaction
,
obserue
;
that
Gods
purpose
was
to
saue
,
euen
those
Christs
enemies
that
slew
him
,
and
hanged
him
on
tree
,
as
is
testified
[
*
](A20358-e17340-b)
*
Act.
3
.
2●
26.
.
First
vnto
you
,
hath
God
raised
vp
his
Sonne
IESVS
,
and
him
hath
hee
sent
,
to
blesse
you
,
in
turning
euery
one
of
you
from
your
iniquities
:
also
[
*
](A20358-e17350-b)
*
Act.
5
.
3●
31.
although
they
blasphemously
resisted
,
and
put
euerlasting
life
from
them
,
and
resisted
the
Spirit
of
Grace
[
*
](A20358-e17370-b)
*
Act.
2.51
.
&
13.46
.
&
18.6
.
:
shewing
that
Gods
purpose
was
to
saue
them
,
which
they
refused
,
and
so
their
blood
was
on
their
owne
heads
,
and
their
damnation
of
themselues
:
and
they
refusing
saluation
,
it
was
sent
vnto
the
Gentiles
,
euen
vnto
all
the
world
,
as
the
Scripture
testifieth
both
by
the
similitude
of
the
Marriage
of
the
Kings
sonne
;
and
of
our
Sauiours
Commaundement
formerly
spoken
of
,
as
also
of
the
Apostle
[
*
](A20358-e17390-b)
*
Mark
.
16.15
.
,
their
sounds
went
throughout
all
the
earth
,
and
their
wordes
vnto
the
end
of
the
world
.
That
[
*
](A20358-e17400-b)
*
Rom.
10.18
.
&
Cap.
16
25.26
.
mysterie
(
the
Gospell
)
is
now
opened
and
published
among
all
Nations
,
by
the
Scriptures
at
the
commaundement
of
the
euerlasting
God
for
the
obedience
of
Faith
[
*
](A20358-e17420-b)
*
Col.
1.6
.
.
The
Gospell
of
saluation
is
come
vnto
all
the
world
,
euen
as
it
came
vnto
the
Saintes
at
Collossa
:
Ereu.
But
seeing
there
be
many
neuer
heard
of
Christ
,
how
are
those
Scriptures
verified
?
Odeg.
This
is
something
hard
to
many
,
yet
God
will
reueale
it
to
those
that
feare
him
;
Now
that
the
truth
of
this
may
bee
the
easier
seene
of
all
,
let
vs
first
consider
,
whether
all
men
from
the
beginning
,
euen
at
all
times
,
had
a
Law
giuen
from
God
,
the
breach
of
which
deserued
Gods
wrath
.
Ereu.
Doe
you
meane
another
Law
,
then
that
giuen
to
Israell
by
Moses
?
Odeg.
I
meane
,
that
all
people
hath
a
Law
to
obserue
,
and
euer
had
,
as
well
as
Israell
.
1.
It
is
confessed
of
all
,
that
Adam
had
a
Law
.
2.
His
posteritie
as
they
came
to
vnderstanding
had
a
Law
;
for
some
are
saide
to
doe
well
,
as
Habell
,
Henoch
&c.
some
are
saide
to
call
vpon
God
,
and
are
called
the
Sonnes
of
God
;
and
Noah
a
iust
man
:
all
which
testifieth
they
had
a
Law
to
guide
them
in
the
doing
of
that
they
did
;
and
some
are
said
to
be
euill
doers
,
as
Caine
,
Lamech
,
and
others
,
and
at
length
the
earth
was
so
filled
with
cruelty
,
and
all
flesh
had
so
corrupted
his
way
,
that
God
destroyed
it
from
of
the
face
of
the
earth
,
which
sheweth
they
sinned
,
but
there
can
be
no
sinne
without
a
Law
;
neither
would
God
haue
destroyed
the
world
,
but
for
offending
hi●
Maiesty
,
which
offences
are
breaking
a
iust
Law
giuen
them
of
God
.
Also
all
people
after
beginning
at
Noahs
sonnes
,
euen
till
Moses
,
are
said
to
doe
well
or
euill
,
whi●h
actions
must
bee
so
iudged
by
some
rule
or
Law
.
And
the
Law
of
Moses
was
not
giuen
because
there
was
no
Law
before
,
but
to
reuiue
or
bring
into
remembrance
those
iust
and
holy
rules
,
which
were
almost
forgotten
and
to
make
sinne
out
of
measure
sin●●ll
by
this
Law
;
as
also
to
keepe
a
truer
obseruation
of
those
things
,
which
did
type
out
CHRIST
,
and
of
what
race
he
should
come
,
that
when
he
came
all
might
know
,
that
it
was
hee
,
that
taketh
away
the
sinnes
of
the
world
.
Ereu.
Indeed
it
is
saide
that
all
haue
sinned
,
both
Iew
and
Gentile
:
and
sinne
is
the
transgression
of
a
Law
,
so
it
plainely
appeares
,
as
you
said
,
that
all
had
a
Law
,
or
else
they
could
not
haue
sinned
,
for
where
there
is
no
Lawe
,
there
is
no
transgression
,
but
what
is
that
Law
,
the
Gentiles
had
,
and
that
before
the
Flood
also
?
Odeg.
It
is
two
folde
:
first
it
is
written
in
the
hearts
of
men
euen
in
Nature
,
who
hath
a
conscience
[
*
](A20358-e17800-b)
*
Rom.
2.14
15.26.27
.
to
excuse
them
if
they
doe
the
thinges
of
the
Law
,
or
to
accuse
them
,
if
they
doe
that
the
Law
forbids
.
Secondly
,
that
which
may
be
known
of
God
,
he
hath
shewed
it
to
all
men
,
not
onely
in
the
qualities
of
body
,
&
minde
,
but
also
by
other
his
workes
.
For
the
inuisible
thinges
of
GOD
,
[
*
](A20358-e17820-b)
*
Rom.
1.19
20.
Deut.
4.19
.
Psal.
19.1.6
Iob.
12.7.8
.
Act.
14.17
.
&
17.24.29
Iob.
38.39.40.41
.
that
is
his
eternall
Power
and
Godhead
,
are
seene
by
the
Creation
of
the
world
,
being
considered
in
his
works
,
to
the
intent
that
all
should
be
without
excuse
,
so
that
the
workes
of
God
,
which
are
seene
of
all
men
,
are
a
Law
to
teach
them
to
feare
and
dread
,
and
to
seek
after
the
worke
master
to
know
his
will
;
so
that
it
is
most
euident
,
all
men
haue
a
Law
,
the
breach
of
which
bringeth
them
vnder
wrath
.
Ereu.
Two
thinges
let
me
demaund
of
you
more
,
one
is
:
whether
this
Law
of
the
Gentiles
,
be
different
from
that
which
the
Iewes
had
?
the
other
,
the
time
when
both
is
required
to
bee
obserued
of
man
.
Odeg.
The
Law
giuen
both
to
Iew
&
Gentile
is
one
&
the
same
,
for
as
God
is
but
one
,
his
Law
is
but
one
;
for
the
Law
that
is
written
in
the
heart
,
is
the
[
*
](A20358-e17940-b)
*
Rom.
2.14
,
15.
effect
of
that
written
in
the
letter
.
Besides
the
Gentiles
in
all
their
actions
,
haue
bene
condemned
or
iustified
by
the
Law
of
Moses
:
and
the
Iewes
haue
been
condemned
oftentimes
by
the
actions
of
the
Gentiles
contained
in
the
Law
,
who
wanted
a
Law
of
the
letter
.
Also
obserue
,
that
it
is
the
Law
of
workes
vnto
both
,
and
both
are
bound
to
obserue
it
,
euen
of
themselues
with
out
an
helper
,
as
they
are
the
worke
of
God
by
creation
as
was
Adam
;
which
,
when
by
reason
of
the
weakenes
of
their
Flesh
they
cannot
keepe
;
CHRIST
is
prouided
to
relieue
them
.
To
the
second
part
of
your
question
,
I
answer
;
the
Law
is
to
bee
obserued
,
when
it
is
giuen
to
a
man
,
&
that
is
when
he
comes
to
vnderstanding
,
and
when
his
conscience
giues
him
peace
by
keeping
it
,
and
warre
for
breaking
it
,
&
not
till
then
;
which
qualities
are
not
in
Babes
,
for
they
discerne
not
earthly
thinges
,
and
[
*
](A20358-e17970-b)
*
Ioh.
3.12
.
how
then
should
they
discerne
heauenly
?
but
when
they
can
discerne
thinges
of
the
earth
that
differ
[
*
](A20358-e17980-b)
*
Luk.
12.56.57
.
,
as
times
and
seasons
and
the
like
,
then
are
they
iustly
taxed
for
not
knowing
Gods
matters
;
there
must
bee
a
Conscience
vnto
which
a
Law
is
giuen
,
which
Infants
haue
not
;
for
Conscience
is
,
Ereu.
Now
if
it
can
bee
shewed
that
Christ
hath
beene
,
and
still
is
,
offered
to
all
that
haue
sinned
,
and
that
they
haue
put
him
away
,
and
the
fault
is
their
owne
,
and
condemnation
from
themselues
,
and
God
freed
from
partialitie
,
then
I
am
satisfied
.
Odeg.
It
cannot
be
denyed
,
but
Adam
and
Heuah
,
the
first
transgressors
had
Christ
offered
,
by
the
seede
of
the
Woman
promised
,
For
our
Fathers
did
all
eate
,
&c.
and
that
Rocke
was
Christ
.
Also
the
Sacrifices
of
the
Gentiles
though
in
an
Idolatrous
manner
doth
plainely
show
,
that
the
remembrance
of
Christ
was
among
them
,
for
they
offending
,
knew
there
was
no
way
to
make
peace
,
but
by
a
Sacrifice
;
they
vpheld
Sacrifices
,
which
either
they
had
from
their
Ancestors
,
as
one
Generation
tooke
it
from
another
;
or
else
somthing
moued
them
to
doe
it
of
themselues
as
a
troubled
conscience
which
must
be
quieted
by
Sacrifice
:
so
that
we
may
see
,
among
all
sorts
of
men
,
there
was
a
kinde
of
acknowledging
CHRIST
,
though
by
most
in
an
euill
manner
,
which
augments
their
sinne
;
euen
as
now
at
this
day
there
be
many
that
acknowledgeth
him
;
falsly
,
which
indeed
is
not
him
,
but
a
false
Christ
in
stead
of
him
;
all
which
proueth
that
euer
there
was
the
remembrance
of
a
pacifier
,
though
the
right
one
was
missed
,
which
was
their
owne
fault
and
not
Gods
:
for
why
might
not
euery
one
haue
found
the
right
,
aswell
as
some
?
God
would
haue
all
to
be
saued
,
and
euen
from
the
beginning
hee
hath
beene
liberall
vnto
all
:
In
Paradice
there
was
a
tree
of
life
,
aswell
as
of
knowledge
:
euer
since
,
as
there
hath
beene
a
Law
,
which
is
a
good
tree
,
if
it
be
obserued
,
and
an
euill
tree
if
it
be
broken
,
so
there
hath
beene
a
tree
of
life
prouided
,
that
man
might
eate
of
it
,
and
liue
for
euer
,
which
is
that
Lambe
slaine
from
the
beginning
.
A
remembrance
of
which
hath
euer
beene
obserued
,
either
in
a
true
manner
or
a
false
,
of
all
the
world
,
for
all
the
world
euer
haue
and
doe
worship
either
the
true
God
or
a
false
,
and
offer
Sacrifice
to
that
which
they
tooke
for
their
God
to
appease
him
.
Now
since
CHRIST
came
in
the
Flesh
,
it
is
apparant
that
hee
hath
beene
offered
to
all
Nations
vnder
Heauen
.
First
hee
was
Prophesied
of
long
before
he
came
,
that
all
flesh
should
see
the
saluation
of
God
:
Iew
,
Turke
,
and
diuers
others
that
heare
of
him
,
and
in
a
manner
looke
for
him
;
some
confesse
him
with
their
mouthes
,
but
will
not
suffer
him
to
raigne
ouer
them
,
but
will
haue
other
spirituall
Lords
in
stead
of
him
;
yet
no
default
on
God
,
who
herein
is
rich
to
Iew
and
Gentile
in
the
offer
of
his
Sonne
,
but
the
fault
is
in
themselues
,
who
will
not
accept
of
this
guift
of
God
:
for
euen
in
this
Nation
and
others
where
Christ
is
confessed
,
are
there
not
many
millions
of
men
,
whose
knowledge
of
CHRIST
is
such
,
in
truth
and
deed
,
that
they
cannot
so
much
as
make
a
confession
of
him
no
more
then
any
Pagan
in
the
world
?
who
knoweth
not
this
?
and
what
is
the
cause
but
their
owne
neglect
and
contempt
of
his
Word
and
crosse
?
Ereu.
Indeed
I
see
generall
Nations
haue
,
or
might
haue
had
Christ
if
they
would
,
for
hee
was
euer
offered
to
them
as
largely
as
the
Law
,
and
that
the
Law
and
Christ
went
together
,
that
as
the
one
did
kill
,
th'
other
was
offered
to
make
aliue
in
a
generality
:
but
you
must
proue
that
this
is
,
or
might
bee
manifested
to
euery
particuler
person
,
that
as
euery
man
particulerly
whosoeuer
he
be
,
is
culpable
before
God
of
Iudgement
;
so
euery
one
likewise
in
mercy
hath
Ch●ist
offered
to
him
for
reconciliation
.
Odeg.
I
haue
largely
shewed
you
before
by
the
Scriptures
,
that
as
all
and
euery
person
are
shut
vp
in
vnbeliefe
,
so
God
hath
mercy
on
all
,
and
his
Grace
that
bringeth
saluation
vnto
all
men
hath
appeared
,
&c.
which
might
satisfie
any
reasonable
man
,
for
either
euery
particuler
soule
of
reason
and
vnderstanding
hath
had
meanes
offered
,
or
else
the
Scriptures
are
not
true
,
which
God
forbid
:
and
it
will
bee
easily
granted
that
euery
such
person
,
hath
a
Law
written
in
his
heart
,
and
an
accusing
Conscience
for
breaking
of
it
:
and
euery
such
person
hath
the
Heauens
,
the
Firmament
,
the
Sunne
,
the
Moone
,
and
all
the
wonders
of
the
Heauens
,
the
Earth
,
the
Seas
,
and
Fountaines
of
waters
:
all
which
sendeth
them
to
seeke
out
the
worke-master
,
and
he
that
seeketh
shal
finde
,
but
in
stead
of
knowing
God
,
by
these
his
teachings
,
they
become
vaine
in
their
thoughts
,
and
their
foolish
heart
is
full
of
darknes
;
for
some
turne
the
Glory
of
the
incorruptible
God
,
to
reall
Idols
,
some
to
mentall
Idols
,
and
therefore
as
they
regard
not
to
know
God
aright
,
by
seeking
him
aright
,
wherein
they
are
ignorant
,
but
set
vp
seuerall
Idols
,
by
their
owne
knowledge
,
which
is
Beastly
,
so
God
deliuereth
them
vp
to
a
reprobate
minde
,
that
they
neuer
know
more
,
for
what
should
he
that
is
not
faithfull
in
a
little
,
[
*
](A20358-e18510-b)
*
Luk.
16.10
.
&c.
be
trusted
with
much
:
This
is
the
cause
that
the
most
blinde
Pagans
in
the
world
know
no
more
,
because
they
vse
not
that
well
they
haue
:
[
*
](A20358-e18570-b)
*
Act.
28.27
,
wincking
with
their
eyes
least
they
should
see
further
:
because
the
wayes
of
their
owne
hearts
best
please
them
;
For
[
*
](A20358-e18580-b)
*
Psa.
81.12
Rom.
1.21
.
&c.
this
cause
doth
God
giue
them
vp
to
walke
in
their
owne
Counsels
.
Is
the
fault
now
for
want
of
meanes
on
Gods
part
,
to
any
particuler
person
,
or
their
owne
neglect
and
contempt
of
the
meanes
offered
them
?
Ereu.
Their
owne
surely
,
else
it
had
not
beene
iniustice
in
God
to
tell
them
that
which
might
be
knowne
of
him
is
manifest
in
them
,
and
to
blame
them
for
not
profiting
,
by
that
they
had
,
as
after
in
9.
verses
following
is
shewed
.
Odeg.
In
like
manner
,
all
that
knoweth
they
haue
offended
some
infinite
Power
by
their
accusing
Conscience
,
are
there
by
inuited
to
seeke
who
it
is
,
&
finding
it
to
be
their
Creator
,
they
are
then
to
seeke
by
what
way
he
shall
be
pacified
with
them
,
for
their
accusing
Conscience
is
a
meanes
to
cause
them
to
seeke
with
earnestnes
;
for
then
God
call●
vnto
them
,
as
hee
did
vnto
Adam
,
saying
,
where
art
thou
?
whose
answere
ought
to
be
heere
Lord
,
what
wilt
thou
?
I
haue
sinned
▪
and
not
to
hide
sinne
with
the
Fig-leaues
of
inuentions
,
then
if
there
be
no
meanes
in
that
Nation
;
yet
there
is
to
be
picked
out
of
the
consideration
of
the
greatnes
of
him
offended
,
that
his
iustice
must
bee
satisfied
;
then
must
they
,
and
may
they
consider
whether
themselues
can
satisfie
or
some
others
for
them
;
and
thus
if
they
examine
all
thinges
rightly
,
God
will
reueale
CHRIST
vnto
them
by
one
meanes
or
other
;
so
as
in
seeking
,
nothing
satisfie
them
but
the
which
is
of
God
,
in
which
they
must
cast
away
not
onely
their
owne
inuentions
;
but
also
they
must
not
be
seruants
of
men
;
which
if
they
doe
not
,
but
satisfie
themselues
in
either
of
these
,
it
is
iust
with
God
to
giue
them
vp
to
their
owne
hearts
lusts
;
and
so
they
become
past
feeling
.
And
for
conclusion
,
all
Nations
,
Cityes
,
houses
,
fieldes
,
high-wayes
,
hedges
,
haue
had
the
mercy
of
God
in
the
offer
of
CHRIST
affoorded
them
,
all
were
bidden
,
so
that
this
is
not
now
darke
,
but
cleare
and
euident
,
that
all
haue
euer
had
,
or
might
haue
had
,
if
they
had
would
,
Christ
,
aswell
as
the
Law
giuen
vnto
them
.
Ereu.
Now
indeed
,
these
thinges
seeme
to
be
very
true
,
but
I
must
intreat
you
to
make
plaine
vnto
me
,
that
which
Paul
hath
written
to
the
Romans
,
concerning
Election
,
that
there
remain
no
scruple
nor
doubt
in
my
minde
:
that
disputation
of
Paul
,
troubleth
many
,
by
reason
it
is
handled
so
darkly
:
surely
I
am
of
opinion
,
that
that
place
is
one
of
those
whereof
Peter
wrote
,
that
there
were
certaine
darke
thinges
in
Pauls
Epistles
,
which
the
vnlearned
&
weake
doe
wrest
to
their
owne
destruction
,
as
they
doe
also
other
places
of
Scriptures
.
Odeg.
Surely
,
you
haue
good
reason
so
to
thinke
,
now
therefore
let
th'
Apostle
Peter
shewe
who
those
are
,
that
wrest
the
Scriptures
of
them
or
vs
:
We
say
with
Peter
,
that
the
long
suffring
of
God
is
saluation
,
in
that
God
would
haue
no
man
perish
,
but
would
haue
all
come
to
repentance
:
and
this
is
that
(
saith
Peter
vers.
15.
&c.
)
which
our
beloued
brother
Paul
in
all
his
Epistles
speaketh
of
,
among
the
which
,
some
thinges
are
hard
to
be
vnderstood
,
which
some
peruert
to
their
destruction
.
They
say
,
God
hath
reprobated
,
some
and
the
greatest
number
,
and
that
before
they
were
borne
,
&
had
done
euill
;
for
whome
there
was
neuer
meanes
of
saluation
,
because
God
would
haue
them
perish
,
for
that
was
his
good
pleasure
.
Now
these
wordes
of
Peter
,
as
they
iudge
our
aduersaries
to
be
peruerters
of
the
Scriptures
,
so
may
they
satisfie
euery
Godly
minded
man
,
that
Pauls
meaning
was
not
contrary
to
Peters
,
they
writing
both
by
one
Spirit
,
nay
then
Pauls
owne
meaning
was
else
where
in
the
same
Epistle
,
[
*
](A20358-e18950-b)
*
R
that
the
long
suffering
of
God
was
saluation
,
euen
to
those
that
hardened
their
own
hearts
,
and
heaped
vp
wrath
against
the
day
of
wrath
;
This
therefore
may
be
an
entrance
,
but
let
vs
come
to
the
words
of
Paul
,
Rom.
9.
In
this
9th
Chapter
,
and
so
in
most
of
this
Epistle
the
maine
subiect
that
the
Apostle
Paul
handleth
,
is
:
That
not
the
Law
,
Rom.
●
.
but
the
Gospell
,
is
the
Power
of
GOD
to
saluation
;
not
to
him
that
is
a
Iew
outward
,
or
that
hath
Circumcision
of
the
Flesh
,
or
is
an
obseruer
of
the
Law
,
which
was
all
the
Iewes
had
to
boast
of
and
which
they
did
boast
of
;
[
*
](A20358-e19060-b)
*
Ioh.
8.33.39
.
&
9.28.29
.
Cap.
4.1.2
.
Cap.
2.28
.
&c.
Cap.
4.12.13.14.16
.
for
Abraham
himselfe
found
nothing
concerning
the
Flesh
,
neither
was
he
iustified
by
workes
;
but
saluation
appertaineth
to
him
that
is
a
Iew
within
:
that
hath
Circumcision
of
the
heart
:
that
is
of
the
Faith
of
Abraham
;
whether
he
be
Iew
or
Gentile
in
the
Flesh
;
this
I
say
is
the
whole
drift
of
the
Apostle
,
as
in
the
whole
,
so
in
this
9.
Chap.
In
the
1.2.3.4.5
.
Vers.
th'
Apostle
sheweth
his
vpright
&
vnfained
desire
of
the
saluation
of
the
Isralites
according
to
the
flesh
,
who
were
his
fleshly
brethren
;
who
had
all
those
Oracles
of
GOD
committed
to
them
;
of
whom
were
the
Fathers
,
and
of
whom
concerning
the
Flesh
CHRIST
came
,
GOD
ouer
all
blessed
for
euer
,
Amen
.
Yet
notwithstanding
his
desire
and
all
these
their
priuiledges
,
That
is
,
they
which
are
the
children
of
the
Flesh
are
not
the
children
of
GOD
,
or
not
,
those
that
shall
be
saued
,
but
the
Children
of
the
promise
,
are
counted
for
the
seed
.
So
that
thus
farre
there
is
no
difficulty
,
but
that
the
Apostle
plainely
meaneth
in
all
these
Verses
;
[
*
](A20358-e19370-b)
*
Gen.
18.10
.
,
which
Abraham
belieued
,
not
considering
his
own
,
and
Sara's
body
,
which
were
dead
,
neither
did
he
doubt
of
the
promise
of
God
through
vnbeliefe
,
but
was
strengthned
in
the
Faith
[
*
](A20358-e19400-b)
*
Rom.
4.18
.
&c.
and
it
was
imputed
to
him
for
righteousnes
;
so
that
this
promised
Sonne
of
Sara
,
was
borne
not
after
Flesh
,
but
after
the
Faith
;
which
is
most
largely
declared
in
Gal.
4.22
.
where
is
declared
,
that
Abraham
had
two
Sonnes
,
one
by
the
seruant
,
Hagar
(
namely
Ishmaell
)
who
was
borne
after
the
Flesh
,
&
one
by
the
free-woman
Sara
,
(
namely
Isaac
)
who
was
borne
by
Promise
,
and
so
by
Faith
;
by
the
which
(
saith
th'
Apostle
)
another
thing
is
meant
:
these
two
Mothers
,
are
the
two
Testaments
,
in
type
:
the
two
Children
,
are
the
types
of
the
children
of
the
two
Testaments
,
the
Childe
of
the
Flesh
,
Ishmaell
sonne
of
Hagar
,
typed
out
the
fleshly
Isralites
,
which
were
in
bondage
vnder
the
rudiments
of
the
Law
;
the
Childe
of
the
Promise
,
Isaac
,
sonne
of
Sara
typed
out
the
Children
of
the
Faith
of
Abraham
;
and
as
the
childe
of
the
Flesh
persecuted
the
childe
of
the
Faith
by
his
mockings
,
for
which
cause
he
must
be
put
out
and
must
not
be
heyre
with
Isaac
;
so
(
saith
th'
Apostle
)
do
all
that
seeke
acceptance
with
God
through
the
Flesh
,
persecute
them
that
seeke
it
by
the
Promise
through
Faith
;
and
therefore
all
the
children
of
the
Flesh
of
Abraham
,
that
haue
no
other
priuiledge
to
iustification
,
must
be
put
out
,
and
shall
not
be
heyre
with
the
children
of
the
Promise
.
This
is
so
plaine
in
Gal.
4.
that
he
that
readeth
the
Scripture
with
an
indifferent
heart
voyde
of
malice
cannot
be
able
to
contradict
,
being
also
confirmed
in
the
3.
Cap.
vers
16.
where
the
Apostle
treating
of
the
promise
of
Saluation
,
saith
:
Now
to
Abraham
and
his
seede
were
the
Promises
made
:
hee
saith
not
,
and
to
the
seeds
as
speaking
of
many
,
but
,
and
to
thy
seed
as
of
one
which
is
CHRIST
,
which
being
well
obserued
,
that
Abraham
had
two
Sonnes
or
seeds
by
two
Women
,
as
before
Gal.
4.
and
that
the
Promise
of
saluation
is
made
but
vnto
the
one
seed
[
*
](A20358-e19680-b)
*
Gal.
3.16
Vers.
29.
Vers.
●
.
9
.
,
euen
they
that
are
CHRISTS
,
that
are
of
the
Faith
of
Abraham
,
and
so
after
the
manner
of
Isaac
[
*
](A20358-e19710-b)
*
Gal.
4.28
the
sonne
of
Sara
,
and
that
this
Promise
is
not
made
vnto
both
the
seeds
,
namely
vnto
the
Children
after
the
Flesh
of
Abraham
,
for
they
are
not
the
children
of
God
Rom.
9.8
.
but
they
must
be
put
out
,
and
must
not
be
heyre
with
th'
other
[
*
](A20358-e19750-b)
*
Gal.
4.30
.
This
is
this
sure
word
of
Promise
,
Sara
shall
haue
a
Son
,
thus
applyed
by
the
Apostle
,
to
proue
the
thing
he
hath
in
hand
,
that
all
the
fleshly
Israelites
were
not
therefore
in
the
estate
of
iustification
to
Saluation
;
in
that
God
did
in
this
type
declare
the
contrary
:
For
further
probation
,
hee
bringeth
another
Scripture
to
proue
,
[
*
](A20358-e19950-b)
*
Luk.
15.25
.
,
Who
seeke
saluation
by
the
Flesh
or
workes
,
shall
not
haue
it
;
for
that
is
against
the
word
and
promise
of
God
:
but
the
Gentiles
,
the
younger
[
*
](A20358-e19970-b)
*
Vers.
12.
,
in
the
offer
of
the
Gospell
,
that
seekes
saluation
onely
by
the
free
vndeserued
Promise
of
God
;
through
faith
in
IESVS
CHRIST
,
these
onely
shall
haue
it
,
for
this
is
according
to
the
purpose
of
Gods
Election
.
Now
for
the
Scripture
which
followeth
,
from
Mal.
1.2.3
.
mentioned
in
the
13.
Verse
.
As
it
is
written
,
I
haue
loued
Iacob
and
haue
hated
Esau
;
the
peruerters
of
these
words
of
Paul
,
will
needes
haue
to
be
afore
Esau
and
Iacob
were
borne
;
and
this
we
must
beleeue
because
they
say
so
;
but
the
Apostle
hath
no
such
meaning
;
as
shall
both
appeare
by
the
Scripture
it selfe
,
and
also
from
many
other
Scriptures
.
Paul
still
followeth
,
the
confirmation
of
his
Doctrine
,
which
is
,
that
th●
Children
of
the
Flesh
or
Law
,
haue
not
therfore
their
onely
priuiledge
with
God
,
which
he
hath
proued
by
the
Promise
of
Sara's
Son
also
by
the
Promise
of
Rebecca's
younges●
sonne
,
which
were
preferred
before
their
Elder
brethren
vnto
that
typicall
couenant
,
and
as
in
Vers.
12.
th'
Apostle
declared
,
what
th●
Lord
said
should
come
to
passe
;
concerning
Esau
and
Iacob
,
and
their
Posterities
,
befor●
they
were
borne
,
so
proueth
th'
Apostle
,
from
Mal.
1.1
.
&c.
that
the
same
did
come
to
passe
concerning
them
and
their
posterities
,
many
yeares
after
Esau
and
Iacob
were
dead
and
gone
;
in
the
12.
Vers.
declaring
what
should
come
to
passe
,
in
the
13.
ver.
declaring
what
hath
come
to
passe
,
both
prouing
his
Doctrine
;
not
when
,
nor
for
what
cause
,
God
loued
Iacob
and
his
Nation
,
and
hated
Esau
and
his
Nation
,
but
prouing
that
God
did
it
,
which
was
sufficient
for
his
purpose
in
h●nd
,
to
shew
the
error
of
the
Iewes
(
whose
saluation
hee
so
much
sought
)
who
were
perswaded
that
their
acceptance
with
God
stood
in
their
being
Abrahams
seed
,
&
obseruing
the
Law
of
Moses
,
as
before
hath
beene
proued
,
the
times
of
shall
,
and
haue
,
doe
much
differ
.
Further
God
hated
not
Esau
before
hee
was
borne
,
seeing
there
is
not
any
Scripture
to
proue
that
God
hateth
any
man
before
he
hath
first
hated
God
,
as
before
in
our
conference
of
Predestination
hath
beene
proued
.
Esau
hated
God
in
contemning
his
Birth-right
[
*
](A20358-e20280-b)
*
Gen.
25
.
3●
Heb.
12.16
.
long
before
Gods
hatred
of
him
and
his
posteritie
spoken
of
,
Mal.
1.
God
loueth
and
saueth
freely
without
desert
,
but
hateth
and
destroyeth
not
without
desert
.
Ereu.
I
blesse
God
,
you
haue
to
my
great
consolation
and
satisfaction
made
manifest
the
Verses
of
this
Scriptures
thus
farre
,
that
there
remaineth
no
scruple
in
me
.
Now
therfore
I
pray
you
proceed
,
What
is
Pauls
meaning
in
Vers.
14.
what
shall
wee
say
then
?
Is
there
Iniustice
with
God
?
God
forbid
.
Odeg.
This
is
th'
Apostles
meaning
,
that
as
God
rejected
Esau
for
contemning
his
birth-right
,
Ereu.
To
pay
euery
man
the
desert
of
his
workes
.
Odeg.
But
if
he
hated
Esau
before
he
was
borne
,
hee
payed
him
not
the
reward
of
his
wo●ks
,
forasmuch
as
Esau
had
done
nothing
before
that
hatred
,
&
so
it
commeth
to
passe
that
this
hatred
of
Esau
agreeth
not
with
Pauls
rule
of
the
iust
iudgement
of
God
.
But
th'
Apostle
following
still
the
thing
he
had
in
hand
,
to
proue
that
the
Iewes
could
not
haue
saluation
therefore
,
because
they
were
the
children
of
the
Flesh
,
answers
all
objections
that
could
bee
made
from
his
former
Doctrine
,
that
God
rejected
all
the
Children
of
Abrahams
flesh
,
except
such
as
sought
it
by
Faith
,
and
such
onely
were
the
Children
of
the
Promise
,
in
which
there
is
no
vnrighteousnes
with
God
;
For
further
proofe
wherof
,
he
bringeth
Moses
for
example
,
Ereu.
What
is
the
meaning
of
the
hardning
of
Pharaoh
?
Vers.
17.
Odeg.
This
;
Pharaoh
being
a
wicked
man
,
and
hardning
his
heart
against
Gods
Commaundements
and
iudgements
,
Exod.
9
34.
1
Sam
6.
(
euen
as
these
Iewes
Paul
speaketh
of
did
against
CHRIST
and
his
Gospell
)
yea
making
his
heart
as
an
Adamant
stone
as
others
did
,
Ereu.
How
answer
you
these
wordes
,
who
hath
resisted
his
will
?
Vers.
19.
Odeg.
I
answer
them
thus
:
[
*
](A20358-e21110-b)
*
Rom.
8.3
.
,
sent
his
Sonne
in
the
flesh
;
for
iustification
to
euery
one
that
beleeueth
;
prouing
plainely
to
all
,
that
both
Iewes
and
Gentiles
were
vnder
sinne
,
and
that
there
was
not
one
righteous
by
the
Law
,
[
*
](A20358-e21180-b)
*
Ier.
32.35
neither
is
it
my
will
that
any
sinner
dye
but
that
hee
amend
and
liue
,
and
this
I
testifie
as
I
liue
●aith
the
Lord
[
*
](A20358-e21190-b)
*
Ezek.
18.
&
33.
Chap
:
But
if
he
will
not
amend
but
continue
in
sin
as
Pharaoh
,
these
Iewes
,
&
others
,
him
will
I
punish
,
in
my
iust
Iudgement
▪
wherefore
if
any
suffer
iustly
for
his
trespasse
,
he
ought
not
to
accuse
GOD
(
as
our
aduersaries
doe
,
saying
that
God
decreed
him
,
ye●
by
power
compelled
him
to
trespasse
and
so
to
suffer
,
●
and
say
who
can
resist
his
Will
▪
Gods
will
is
,
that
all
repent
and
beleeue
the
Gospell
▪
which
may
be
,
and
is
resisted
:
and
also
his
will
is
,
that
they
who
will
not
repent
and
belieue
●e
damned
,
which
cannot
be
resisted
.
This
his
will
is
iust
&
full
of
mercy
,
and
thus
I
haue
sufficiently
answered
these
words
.
Ereu.
What
say
you
to
these
wordes
,
Hath
not
the
Potter
power
of
the
Clay
to
make
of
the
same
lumpe
,
one
vessell
to
honor
,
another
to
dishonor
.
Vers.
21.
Odeg.
For
the
better
vnderstanding
of
these
wordes
,
let
vs
reade
the
18
Cha●
.
O
House
of
Israell
,
cannot
I
doe
with
you
as
this
Potter
,
saith
the
Lord
?
Behold
as
the
clay
is
in
the
Potters
hand
,
so
are
you
in
my
hand
O
house
of
Israell
,
GOD
is
this
Potter
,
the
House
of
Israell
is
the
Clay
.
And
Vers.
7.
I
will
speake
against
a
Nation
,
or
against
a
Kingdome
,
to
plucke
it
vp
,
to
roote
it
out
,
and
to
destroy
it
;
That
is
to
make
it
a
vessell
of
dishonor
.
But
Vers.
8.
If
this
Nation
against
whom
I
haue
pronounced
,
turne
from
their
wickednes
,
I
will
repent
of
the
plague
that
I
thought
to
bring
vpon
them
;
Again
Vers.
9.
And
I
will
speake
concerning
a
Kingdome
and
concerning
a
Nation
to
build
it
,
and
to
plant
it
;
and
so
make
them
vessels
of
Honor.
But
Vers.
10.
If
it
doe
euill
in
my
sight
,
and
heare
not
my
voice
,
I
will
repent
of
the
good
that
I
thought
to
doe
for
them
.
Therefore
Vers.
11.
Thus
saith
the
Lord
vnto
the
men
of
Iudah
and
Inhabitants
of
Ierusalem
,
Beholde
I
prepare
a
plague
for
you
,
and
purpose
a
thing
against
you
,
returne
you
therefore
euery
one
from
his
euill
way
,
&c.
This
doth
th'
Apostle
apply
to
the
thing
in
hand
,
proclayming
from
this
glorious
Potter
,
that
all
that
seekes
saluation
by
Faith
and
obedience
to
the
Gospell
;
as
the
Gentiles
did
,
he
will
make
them
vessels
of
mercy
prepared
for
Glory
;
but
those
that
seeke
it
,
by
the
Flesh
or
by
workes
of
the
Law
as
the
Iewes
did
,
he
will
make
them
vessels
of
dishonor
,
prepared
for
destruction
.
Thus
doth
God
make
v●se●s
of
Honor
and
Dishonor
,
and
not
otherwise
,
for
in
Creation
hee
made
Man
good
,
and
in
vocation
he
saith
,
As
hee
liueth
he
would
haue
him
good
;
by
turning
vnto
him
,
from
his
wicked
way
,
which
if
he
will
not
,
then
he
maketh
him
a
vessell
of
dishonor
,
by
bringing
vpon
him
as
a
iust
recompence
of
reward
,
dishonor
and
confusion
:
and
thus
the
Apostle
alludeth
to
this
Scripture
in
this
place
,
for
hee
wished
the
saluation
of
the
Isralites
,
whom
God
had
planted
a
noble
vine
,
with
the
best
plantes
,
Grace
,
by
Faith
,
not
by
Workes
,
they
should
be
saued
,
the
rest
should
be
vessels
of
destruction
:
this
he
plainely
affirmeth
,
in
Vers.
23.24
.
Aske
the
Potter
and
he
will
answer
thee
,
that
hee
would
be
loath
to
breake
any
vessell
,
but
if
it
proue
n●ught
,
then
hee
will
breake
it
;
The
Husbandman
planteth
no
Tree
to
be
barren
;
The
Magistrate
would
not
haue
any
of
his
Subjects
to
be
Rebels
but
if
they
be
,
hee
will
shew
his
wrath
and
make
his
power
known
in
executing
them
:
If
these
thinges
be
good
in
men
,
how
much
more
are
they
good
in
God
,
who
saith
,
I
will
not
the
death
of
a
sinner
,
but
that
he
conuert
and
liue
,
and
I
will
not
that
any
man
be
euill
,
and
therefore
I
forbid
all
euill
;
but
if
any
contrary
to
my
will
and
commandement
refuse
the
good
which
he
might
haue
accepted
,
and
d●
the
euill
which
hee
might
haue
left
vndone
,
then
doe
I
shew
my
power
ouer
him
in
that
I
cast
him
away
●s
the
shards
of
a
naughty
pot
:
and
so
I
haue
according
to
the
proportion
of
all
the
Scriptures
expounded
these
hard
Verses
of
this
9
Chapter
;
shewing
how
the
potter
makes
vessels
of
dishonor
and
wrath
▪
and
how
they
are
prepared
to
destruction
;
and
how
he
maketh
vessels
of
mercy
prepared
to
Glory
,
which
in
the
24.
Vers.
he
plainely
declareth
,
[
*
](A20358-e21840-b)
*
Marke
these
wordes
.
because
they
sought
it
not
,
by
Faith
,
but
by
the
workes
of
the
Law
,
&c.
confirmed
also
in
Chap.
11.
Vers.
67
wherein
he
saith
,
It
is
the
Election
of
Grace
not
of
workes
:
and
that
Israell
obtained
not
that
he
sought
,
the
reason
is
rendred
,
because
they
sought
it
not
by
Faith
;
but
the
Election
hath
obtained
it
,
that
is
,
the
Gentiles
,
seeking
it
by
Faith
.
What
can
be
more
plaine
then
this
?
If
any
will
be
still
peruerse
or
ignorant
let
them
be
ignorant
.
Ereu.
You
haue
very
sufficiently
explained
this
9th
.
Chapter
to
the
Romans
,
and
to
my
full
satisfaction
haue
resolued
mee
in
euery
difficult
place
thereof
,
but
now
remaineth
an
obiection
from
Act.
13.
So
many
as
were
ordayned
vnto
eternall
Life
beleeued
.
Odeg.
This
is
my
answer
:
That
as
the
vngodly
;
that
turne
the
Grace
of
God
into
wantonnes
,
are
said
to
bee
ordained
to
death
or
damnation
[
*
](A20358-e22020-b)
*
Iude
4.
;
So
they
that
receiue
the
loue
of
the
truth
,
and
are
obedient
thereunto
,
when
they
heare
it
,
are
said
to
be
ordained
vnto
eternall
life
[
*
](A20358-e22030-b)
*
Mark
.
15
▪
16.
,
they
that
are
willing
to
walke
in
the
way
to
life
,
are
ordained
to
life
;
and
such
doe
beleeue
,
yet
are
they
not
ordained
onely
for
walking
in
the
way
of
life
:
the
First
cause
of
ordination
to
life
,
is
Gods
free
guift
,
decreed
afore
the
foundation
of
the
world
;
manifested
in
time
through
CHRIST
,
whom
hee
sent
into
the
world
to
saue
all
men
,
yet
with
this
condition
;
that
euery
one
that
will
haue
this
saluation
must
beleeue
&
obey
the
Gospell
;
as
is
before
at
large
declared
;
as
for
example
;
A
mercifull
rich
man
,
proclaimeth
in
the
time
of
dearth
,
that
whosoeuer
standing
in
neede
,
will
come
to
his
house
,
they
shal
haue
10
shillings
a
peece
to
relieue
their
want
,
so
many
as
come
haue
the
10.
s.
yet
their
comming
is
not
the
first
cause
of
their
receiuing
it
,
but
the
mercy
of
the
giuer
;
but
if
they
had
not
come
to
his
house
,
they
shold
not
haue
had
it
,
because
the
giuer
will
fre●ly
giue
it
,
to
them
that
come
to
the
place
where
he
will
giue
it
:
So
that
all
that
had
it
,
were
ordained
to
haue
it
,
before
they
came
,
but
others
were
ordained
to
haue
it
aswell
as
they
if
they
had
come
,
but
they
proudly
reiected
his
bounty
,
and
would
not
come
for
it
:
so
are
the
Scriptures
plentifull
in
teaching
▪
that
God
out
of
his
free
bounty
before
the
world
ordained
to
send
his
Sonne
,
not
to
condemn
the
world
,
but
that
the
world
through
him
might
be
sa●ed
,
and
proclaymed
in
time
,
this
his
bounty
vnto
euery
creature
vnder
Heauen
,
that
whosoeuer
would
receiue
this
his
Grace
,
through
beleeuing
in
,
and
obaying
his
Sonne
,
should
haue
it
,
those
that
would
not
receiue
it
thus
,
but
would
haue
it
by
the
Flesh
or
workes
,
(
as
did
the
Iewes
)
should
not
haue
it
;
so
that
to
conclude
all
that
beleeued
were
before
ordained
to
Eternall
life
,
they
seeking
it
by
Faith
;
the
vnbeleeuing
were
as
much
ordained
,
if
they
had
sought
it
by
the
same
way
;
but
seeking
it
by
another
way
,
vnto
the
which
God
had
not
promised
it
,
they
were
rejected
,
and
ordained
to
eternall
death
,
as
elswhere
I
haue
largely
shewed
,
that
all
were
ordained
to
the
Marriage
,
aswell
those
that
came
not
,
as
those
that
came
:
also
in
this
place
[
*
](A20358-e22070-b)
*
Act.
13.
at
this
time
,
and
in
this
company
;
those
that
iudged
themselues
vnworthy
of
Eternall
life
,
were
ordained
to
it
,
as
well
as
the
other
,
if
they
had
receiued
it
,
as
the
other
did
,
as
is
testified
,
Vers.
46.
*
⁎
*
Thus
much
of
Election
.
Of
falling
away
.
Ereunetes
.
I
Now
see
clearely
,
how
all
other
places
may
easily
bee
answered
concerning
Election
,
and
I
will
trouble
you
no
further
in
that
:
The
next
thing
I
will
question
with
you
,
is
,
whether
a
man
may
fall
from
this
his
Election
,
there
bee
many
Scriptures
seeme
to
make
against
it
.
Odegos
.
I
holde
,
that
as
the
Promise
of
Gods
Election
is
Free
,
without
any
desert
in
vs
originally
,
yet
vpon
condition
of
Faith
and
obedience
to
CHRISTS
Gospell
;
so
the
same
free
promise
of
Gods
Election
,
is
continued
vnto
vs
,
vpon
continuance
in
the
same
condition
,
from
the
which
men
may
fall
away
,
as
I
will
proue
manifestly
by
Scriptures
,
and
then
answer
what
objections
can
bee
made
.
First
the
Scriptures
teacheth
,
that
Godly
men
,
that
are
in
the
true
and
sauing
Grace
of
God
may
fall
away
.
Secondly
,
the
Lord
vseth
therfore
so
many
exhortations
,
admonitions
and
the
like
,
to
keep
them
from
falling
away
,
for
where
there
is
cause
of
danger
,
there
is
great
neede
of
warning
,
as
the
wisedome
of
God
(
vsing
so
many
)
seeth
:
now
as
the
Lord
saith
not
in
vaine
vnto
his
people
,
Seeke
yee
mee
,
in
that
hee
speaketh
righteousnes
and
declareth
righteous
thinges
[
*
](A20358-e22280-b)
*
Esa.
45.19
,
so
saith
he
not
in
vaine
vnto
his
seruants
,
take
heede
,
beware
,
&
the
like
,
where
there
is
no
danger
.
1.
A
man
hauing
true
Grace
may
fall
away
,
[
*
](A20358-e22340-b)
*
Mat.
5.13
.
Salt
may
loose
his
sauour
,
they
that
are
washed
,
and
are
cleane
escaped
from
the
filthines
of
the
world
,
may
returne
with
the
Sowe
to
wallow
in
the
myre
,
and
their
latter
end
bee
worse
then
their
beginning
[
*
](A20358-e22350-b)
*
2
Pet
▪
2.20
&c.
;
yea
those
that
CHRIST
hath
bought
with
his
precious
blood
may
bee
damned
[
*
](A20358-e22360-b)
*
Vers
.
●
.
:
and
that
some
may
treade
vnder
foote
the
blood
of
CHRIST
,
wherewith
they
were
sanctified
,
and
dispite
the
Spirit
of
Grace
[
*
](A20358-e22380-b)
*
Heb.
10.29
.
:
They
that
haue
Faith
,
and
a
good
Conscience
may
put
it
away
,
and
make
ship-wrack
of
it
[
*
](A20358-e22400-b)
*
1
Tim.
2.19
.
:
that
some
may
leaue
their
first
Faith
,
and
be
damned
[
*
](A20358-e22410-b)
*
1
Tim.
5.12
.
:
that
some
written
in
the
Booke
of
life
may
be
put
out
[
*
](A20358-e22420-b)
*
Exod.
32.32.33
.
Psal.
69.25.28
.
Re●el
.
3.5
.
:
the
talent
may
be
taken
from
him
that
vseth
it
not
well
[
*
](A20358-e22430-b)
*
Math.
25.29
.
:
Further
Paul
affirmeth
of
the
Saincts
at
Rome
,
that
they
were
iustified
by
Faith
,
and
thereby
had
accesse
vnto
that
Grace
wherin
they
stood
[
*
](A20358-e22470-b)
*
Rom.
5.5.2
.
.
Yet
Chap.
11.22
.
If
they
continued
not
in
that
bounty
of
God
,
they
should
be
cut
off
,
from
that
ingrafting
wherein
they
were
.
Al●o
how
many
examples
haue
we
of
men
that
●ere
in
Gods
fauour
,
&
afterwards
reiected
?
had
not
God
said
,
that
the
house
of
Eli
the
Priest
,
should
walke
before
him
for
euer
?
yet
afterwardes
,
for
his
honouring
his
Sonnes
more
then
God
,
the
Lord
said
,
it
shall
not
be
so
[
*
](A20358-e22500-b)
*
1
S●
.
2.30
.
:
Of
Saul
also
,
the
Lord
said
,
I
had
now
established
the
Kingdome
vpon
Israel
for
e●
[
*
](A20358-e22530-b)
*
1
Sa●
▪
13
●3
.
14
.
y●
for
his
wickednes
in
medling
with
the
Priestes
office
,
the
Lord
said
,
Now
thy
Kingdome
shall
not
continue●
God
brought
the
Israelits
out
of
Egipt
,
promising
them
the
Land
of
C●raan
[
*
](A20358-e22570-b)
*
Num.
14.38
.
,
yet
for
their
rebellion
,
they
were
depriued
of
the
possession
of
it
:
was
not
the
forgiuen
debt
recalled
[
*
](A20358-e22580-b)
*
Math.
18.32
&c.
?
These
,
and
many
others
,
we
may
read
in
the
holy
Scriptu●s
.
2
If
the
Elect
cannot
fall
out
of
Gods
fauour
,
then
did
not
all
fall
in
Adam
,
and
then
some
were
neuer
dead
in
sinnes
&
trespasses
,
and
so
need
not
Christs
redemption
from
sinne
,
forasmuch
as
they
fell
not
out
of
Gods
fauour
;
for
their
Election
(
as
they
say
)
being
afore
the
foundation
of
the
world
they
were
alwayes
in
it
;
so
by
their
saying
Christ
redemed
not
the
reprobates
;
and
the
Elect
fell
not
from
their
Election
,
neither
can
they
,
and
so
need
no
redemption
for
they
haue
no
debt
;
hence
it
followeth
CHRIST
redeemed
none
,
oh
fearefull
Doctrine
!
3
If
the
Elect
cannot
fall
from
their
Election
,
then
haue
not
all
sinned
and
beene
depriued
of
the
glory
of
God
,
and
then
haue
not
all
beene
shut
vp
in
vnbelief
,
and
then
were
not
all
the
Children
of
wrath
,
without
God
,
without
Promise
,
without
CHRIST
,
and
so
without
Hope
,
&
then
were
the
Elect
neuer
from
being
the
people
of
God
,
and
from
vnder
mercy
:
these
and
Innumerable
Scriptures
are
written
to
this
purpose
;
all
w
●ch
sheweth
,
that
all
without
exception
,
aswell
Elect
as
reprobate
,
haue
once
beene
in
this
estate
.
T●erefore
their
doctrine
that
none
of
the
Elect
can
by
any
meanes
fall
away
is
most
impious
.
4
The
holy
G●ost
affirmeth
,
that
the
Ephesians
were
Elected
afore
the
foundation
of
the
wo
ld
,
[
*
](A20358-e22680-b)
*
Iohn
15.
.
If
any
abide
not
in
me
hee
is
cast
forth
as
a
branch
and
withereth
to
be
gathered
,
cast
into
the
fire
,
and
burned
;
but
if
yee
abide
in
me
,
and
my
wordes
abide
in
you
aske
what
yee
will
&c.
and
therefore
exhorteth
them
to
continue
,
telling
them
,
that
if
they
keepe
his
Commaundements
they
shall
abide
in
his
loue
.
But
whosoeuer
transgresseth
and
abideth
not
in
the
Doctrine
of
CHRIST
,
hath
not
God
[
*
](A20358-e22690-b)
*
2
Ioh.
9.
;
whereby
all
may
see
,
that
as
the
promise
of
Election
is
giuen
vpon
condition
of
our
looking
vp
vnto
CHRIST
IESVS
,
and
not
otherwise
,
so
it
is
continued
vnto
vs
,
vpon
our
abiding
in
him
,
and
not
otherwise
.
5
If
a
man
b●ing
in
the
sauour
of
God
,
and
so
is
chosen
,
cannot
fall
out
of
it
by
any
meanes
,
then
a
man
need
not
feare
(
being
throughly
possessed
with
this
Doctrine
)
that
although
hee
commit
Incest
as
Iudah
;
or
Adulterie
and
murther
as
Dauid
;
or
forsweare
his
maister
with
cursing
as
Peter
;
or
fall
into
any
other
notorious
sinne
,
I
say
he
need
not
fea●e
falling
into
Damnation
;
Forasmuch
as
according
to
this
Doctrine
,
he
can
no
more
possibly
be
damned
by
any
manner
meanes
,
then
the
Deuill
can
be
saued
.
6
If
no
man
Elect
can
fall
from
his
Election
,
by
the
committing
of
any
of
these
sinnes
,
then
to
what
end
is
Repentance
taught
?
the
Apostle
affirmeth
of
the
Elect
Corinths
,
that
they
repented
vnto
saluation
,
7
The
same
I
may
say
of
holy
exhortations
,
admonitions
,
&c.
which
are
innumerable
in
the
Scriptures
,
to
what
end
are
men
admonished
,
or
exhorted
not
to
receiue
the
Grace
of
God
in
vaine
[
*
](A20358-e22810-b)
*
2
Cor.
6.1
,
&
not
to
fall
from
their
stedfastnes
[
*
](A20358-e22820-b)
*
2
Pet.
3.17
.
,
and
not
to
withdraw
themselues
to
perdition
[
*
](A20358-e22830-b)
*
Heb.
10.38.39
.
,
and
not
to
loose
that
they
haue
done
[
*
](A20358-e22840-b)
*
2
Ioh.
8.
;
and
to
let
no
man
take
away
their
Crowne
[
*
](A20358-e22850-b)
*
Reuel.
3.11
.
,
and
a
thousand
such
,
to
what
end
are
these
,
if
they
cannot
fall
into
them
;
doth
the
Lord
vse
wordes
in
vaine
?
and
concerning
the
reprobate
(
say
they
)
they
haue
no
profit
to
saluation
neither
by
these
nor
the
whole
Scriptures
.
If
any
answer
,
the
whole
Scriptures
are
giuen
to
keepe
both
the
Elect
and
reprobate
from
falling
into
grosse
sinnes
,
yet
that
neither
the
Elect
can
be
damned
by
transgressing
them
,
nor
the
reprobate
saued
by
obseruing
them
,
how
Atheisticall
&
damnable
is
this
opinion
,
for
it
is
the
same
that
the
Atheists
teach
,
the
one
,
that
there
is
no
God
,
and
that
therefore
all
thinges
are
written
but
in
p●llicie
to
keepe
people
in
awe
,
th'
other
that
there
is
no
hurt
to
damnation
to
the
Elect
,
by
disobeying
th●
commaunds
of
this
God
nor
any
profit
●o
saluation
to
the
reprobate
by
obeying
the
commaunds
of
this
God
.
The
Lord
deliuer
all
men
from
such
damnable
Doctrine
.
Ereu.
You
hauing
spoken
,
that
which
satisfieth
me
,
in
proofe
of
what
you
holde
in
this
thing
,
now
let
me
in
reat
you
,
to
answere
such
obiections
as
they
make
,
and
first
wee
will
begin
with
our
Sauiours
wordes
.
Math
24.24
If
it
wer●
p
ssible
they
should
deceiue
the
very
Elect
,
so
that
hence
th●y
conclude
,
it
is
not
possible
the
Elect
should
perish
.
Odeg.
I
haue
shewed
you
before
,
who
are
the
Elect
of
God
,
namely
those
,
that
receiue
and
obey
the
truth
IESVS
CHRIST
and
abide
in
him
vnto
the
Death
;
these
I
grant
cannot
perish
through
being
deceiued
;
that
this
i●
the
meaning
of
our
Sauiour
it
appeareth
;
for
hauing
shewed
with
what
signes
and
lying
wonders
,
and
in
all
deceiuablenes
of
vn●ighteousnes
the
f●lse
Prophets
would
come
▪
a●d
deceiue
many
,
hee
addeth
these
words
▪
●o
that
if
it
were
possible
they
should
deceiue
the
very
El●ct
.
Now
our
controuersie
is
,
whether
those
that
are
Elect
,
may
fall
out
of
it
,
and
not
whether
those
that
abide
in
it
can
perish
;
For
in
this
wee
agree
;
but
for
the
former
I
affirme
and
haue
proued
plentifully
,
that
many
that
are
in
the
Election
,
and
fauour
of
God
,
yea
in
the
estate
of
saluation
,
may
fall
away
and
perish
;
And
by
this
very
place
of
our
Sauiour
this
appeareth
,
in
Exhorting
his
Elect
Apostles
,
Vers.
4.
to
take
h●●d
that
no
man
deceiue
you
;
also
the
Elect
Ephesians
,
are
exhorted
●o●
to
be
deceiued
with
vaine
wordes
[
*
](A20358-e23000-b)
*
Ephes.
5.6
.
,
also
the
Elect
,
1.
Th●s
.
1.4
▪
are
exhorted
:
Let
no
man
deceiue
you
by
any
meane●
[
*
](A20358-e23020-b)
*
2
Thes.
2.3
&
●
.
All
which
hand
much
more
,
sheweth
that
the
Elect
may
fall
from
their
Elect
on
,
if
they
take
not
heed
.
But
the
words
are
written
for
the
great
comfort
of
those
that
abide
in
their
Election
,
that
they
shall
be
deliuered
from
those
deceiuings
wherewith
others
are
deluded
to
destruction
.
Further
,
many
there
be
which
fall
from
their
Election
,
not
by
being
deceiued
,
but
willingly
forsake
the
truth
,
against
,
or
after
their
enlightning
,
as
these
Scriptures
shew
,
Heb.
6.4
&c
H●b.
10
26.
&c.
So
that
many
that
are
Elect
,
may
be
deceiued
,
and
so
fall
from
their
Election
▪
againe
many
may
fall
from
their
Election
,
willingly
not
being
deceiued
▪
but
those
that
abide
cannot
be
deceiued
.
He
that
doth
these
thinges
shall
neuer
fall
,
Psal.
15.5
.
But
be
as
mount
Sion
that
cannot
be
remoued
,
Psal.
125.1
.
he
doth
not
say
,
hee
that
hath
done
these
thinges
,
but
he
that
doth
these
things
,
in
the
present
time
.
Ereu.
What
say
you
to
our
Sauiours
wordes
,
Ioh.
10.27
&c.
My
sheepe
heare
my
voyce
,
and
I
know
them
,
and
they
follow
mee
,
and
I
giue
vnto
them
eternall
life
,
and
they
shall
neuer
perish
,
neither
shall
any
plucke
them
out
of
my
hand
.
My
Father
that
gaue
them
me
,
is
greater
then
all
,
and
none
is
able
to
take
them
out
of
my
Fathers
hand
.
O●eg
.
These
wordes
of
our
Sauiour
as
many
other
in
the
holy
Scriptures
to
this
same
purpose
,
teacheth
,
vnto
Christs
sheepe
vnspeakable
consolation
;
that
so
long
as
they
continue
his
sheep
,
heare
his
voyce
,
and
follow
him
,
so
long
they
are
so
sure
,
and
haue
such
spirituall
peace
,
and
sa●ety
in
Gods
acceptance
,
as
the
whole
world
can
neither
giue
them
nor
take
from
them
;
but
if
those
to
whom
Christ
hath
promised
these
gracious
protections
doe
euil
in
his
sight
,
and
will
not
hea●e
his
voyce
,
then
hee
will
repent
of
the
good
that
he
promised
[
*
](A20358-e23210-b)
*
Ier.
18.10
:
yea
in
this
case
he
hath
forsaken
his
house
and
heritage
,
and
hath
giuen
the
dearely
beloued
of
his
soule
,
into
the
hands
of
her
enemies
,
For
it
cryed
out
against
him
▪
therefore
hee
hated
it
[
*
](A20358-e23230-b)
*
Ier.
12.7.8
.
:
And
the
Lord
is
with
his
,
[
*
](A20358-e23240-b)
*
2.
Chr.
15
●
.
whilst
they
are
with
him
;
but
if
they
forsake
him
,
hee
will
also
forsake
them
;
For
it
may
come
to
passe
[
*
](A20358-e23250-b)
*
Mal.
2.
,
that
they
that
were
yesterday
my
people
,
or
sheepe
of
my
pasture
,
may
rise
vp
on
the
other
side
as
against
an
enemy
.
They
that
follow
CHRIST
are
his
sheepe
,
and
those
shall
neuer
perish
,
but
those
that
run
from
him
,
in
not
hearing
his
voyce
and
following
him
,
are
not
his
sheepe
,
and
to
such
this
promise
belongeth
not
.
Ereu.
What
say
you
to
Ioh.
13.1
.
These
whom
he
loueth
he
loueth
to
the
end
;
For
the
guifts
&
calling
of
God
are
without
repentance
,
Rom.
11.29
.
Odeg.
The
first
place
proueth
;
that
while
IESVS
was
in
the
Flesh
among
his
Disciples
which
were
his
owne
,
hee
alwayes
louing
them
;
was
desirous
to
take
all
occasions
to
testifie
the
same
vnto
them
,
euen
vnto
the
end
of
his
life
,
which
is
the
meaning
of
the
place
:
among
other
thinges
,
he
testified
his
loue
by
this
action
of
humilitie
to
wash
their
feete
,
and
to
teach
them
thereby
,
what
they
ought
to
doe
one
to
another
;
Nay
I
say
,
he
loueth
his
euen
without
end
,
for
euer
,
but
still
you
must
obserue
,
our
question
is
not
of
Gods
or
Christs
loue
vnto
his
,
for
of
that
there
is
no
controuersie
,
but
of
the
continuance
of
their
loue
vnto
him
▪
For
although
he
loue
al
men
first
,
yet
after
they
must
loue
him
and
continue
in
his
loue
,
by
keeping
his
Commaundements
[
*
](A20358-e23340-b)
*
Ioh.
15.9.10
.
;
which
if
they
doe
not
,
they
are
cast
out
as
a
withered
branch
▪
into
the
fire
and
burned
.
For
the
second
,
being
from
Rom.
11.
let
vs
see
what
th'
Apostle
speaketh
of
,
vpon
the
which
he
concludeth
with
these
wordes
;
●e
sheweth
that
the
Iewes
were
broken
off
from
the
prom
ses
of
the
Gospell
,
which
was
fi●st
offered
vnto
them
;
because
they
would
not
seeke
it
by
Faith
in
CHRIST
,
but
sought
it
by
the
work
s
of
the
Law
;
and
the
Gentiles
were
ingrafted
into
the
same
promises
,
in
that
they
sought
it
onely
by
Faith
;
yet
teacheth
the
Gentiles
,
that
although
they
stood
by
Faith
,
they
should
not
be
high
minded
but
feare
,
and
continue
in
Gods
bountie
;
for
if
for
vnbelief
the
natu●a●
branches
the
Iewes
,
were
broken
off
,
they
shoul
also
be
cut
off
,
if
they
fell
to
vnbeliefe
;
&
also
for
the
bringing
in
of
the
I●wes
he
writeth
,
that
they
al●o
if
they
abide
not
still
in
vnbeliefe
shall
be
grafted
in
againe
,
this
is
the
som●e
;
and
of
this
the
guifts
and
callings
of
God
●re
without
repentance
:
For
God
hath
iustly
shut
vp
all
in
vnbeliefe
,
that
he
might
haue
mercy
on
all
,
onely
by
that
one
way
which
he
hat●
appointed
;
for
there
is
but
one
entrance
vnto
the
Father
by
one
Spirit
for
both
Iewes
and
Gentiles
:
Ereu.
What
say
you
to
that
of
Iohn
,
They
went
out
from
vs
,
but
they
were
not
of
vs
,
for
if
they
had
beene
of
vs
,
they
would
haue
continued
with
vs
,
&c.
Hence
they
conclude
,
that
what
person
goeth
from
the
Church
and
trueth
,
were
neuer
truly
of
it
.
Odeg.
The
mistery
of
this
well
discouered
,
would
make
an
end
of
all
the
controuersies
that
depend
of
Predestination
;
for
,
as
they
affirme
,
that
God
hath
predestinated
some
persons
to
saluation
,
and
some
persons
to
damnation
,
without
any
condition
;
so
also
they
affirme
that
these
persons
the
Elect
,
making
neuer
so
great
shew
of
wickednesse
,
and
walking
in
the
wayes
of
Beliall
,
are
still
Elect
,
and
can
by
no
meanes
fall
out
of
their
Election
;
and
the
other
persons
,
hauing
neuer
so
many
testimonies
of
Godlines
,
and
walking
in
the
Church
of
Christ
;
yet
can
neuer
but
be
reprobates
:
and
if
euer
they
fall
away
from
the
Church
or
truth
,
they
conclude
,
they
were
neuer
truly
of
it
,
for
which
cause
they
peruert
this
Scripture
and
others
;
therefore
I
will
something
shew
their
deceiuings
.
All
mens
estates
are
one
by
creation
;
they
are
one
by
transgression
;
all
haue
sinned
,
and
are
dead
in
sinnes
:
and
as
all
are
shut
vp
in
vnbeliefe
,
so
God
hath
mercy
on
all
,
there
is
no
respect
of
persons
with
God
,
so
often
repeated
in
the
Scriptures
:
God
sent
his
Sonne
to
saue
all
,
and
the
Sonne
soweth
the
seede
of
saluation
vpon
all
;
some
receiue
the
good
seede
;
and
they
are
called
children
of
the
kingdome
Iesus
Christ
,
The
latter
are
children
of
the
wicked
,
by
reason
of
that
qualitie
wrought
in
them
,
by
the
enemie
the
deuill
,
and
themselues
;
so
that
their
difference
is
not
in
respect
of
their
persons
;
but
of
their
qualities
,
for
God
loueth
all
persons
they
being
his
generation
,
Act.
17.27
,
&c.
but
hateth
wicked
qualities
in
the
persons
,
where
they
are
;
and
also
because
of
the
wicked
quality
,
hee
hateth
the
persons
as
weapons
or
instruments
of
those
wicked
qualities
;
so
that
the
most
holy
God
hateth
nothing
but
wickednesse
.
I
desire
this
description
of
person
and
quality
may
be
well
obserued
,
for
it
is
the
most
blessed
trueth
of
God
,
and
w
ll
teach
vs
truly
in
the
exp●sition
of
all
Scriptures
,
to
attribute
righteousnesse
to
God
in
all
his
iudgements
;
and
wickednesse
to
wicked
men
,
and
to
the
deuill
their
Father
.
Now
for
the
wordes
,
the
Apostle
sheweth
,
vers.
19.
that
as
they
had
heard
that
Antichrist
should
come
,
euen
then
there
were
many
Antichrists
,
and
vers.
21.
he
saith
,
I
haue
not
written
vnto
you
because
you
know
not
the
trueth
,
but
because
yee
know
it
,
and
that
no
lye
is
of
the
trueth
,
who
is
a
lyar
,
but
hee
that
denieth
●h●t
Iesus
is
Christ
,
the
same
is
the
Antichrist
,
&c.
and
chap.
4.1
.
he
exhorteth
them
to
try
the
Spirits
,
and
teacheth
that
euery
Spirit
which
confesseth
not
Iesus
Christ
is
come
,
&c.
is
the
Spirit
of
Antichrist
,
&c.
Now
these
lying
Spirits
,
these
Antichrists
,
in
these
persons
who
once
had
the
Spirit
of
trueth
in
them
;
these
(
saith
hee
)
went
out
from
vs
,
as
elsewhere
Paul
saith
,
They
were
neuer
of
vs
;
for
vers.
21.
no
lye
is
of
the
truth
;
for
if
these
lying
Spirits
had
beene
of
the
t●ueth
,
they
would
haue
continued
with
it
;
but
they
are
not
of
it
;
As
for
example
,
the
Sp●rit
o●
Hymeneus
together
with
his
person
,
was
in
Spirituall
fellowship
with
Paul
and
other
Saints
,
so
long
as
he
retained
faith
and
a
good
conscience
[
*
](A20358-e23760-b)
*
1
Tim.
8.19.20
.
,
but
hauing
put
away
the
Spirit
of
trueth
,
and
receiued
a
lying
Spirit
[
*
](A20358-e23770-b)
*
2
Tim.
1.17.18
.
,
he
went
out
from
them
,
in
that
his
Spirit
,
for
or
because
,
it
was
neuer
of
them
▪
euen
as
Iohn
saith
these
Antichrists
or
lying
Spirit
did
,
so
that
his
person
was
of
the
truth
,
so
long
as
the
Spirit
of
trueth
remained
in
him
;
but
when
he
receiued
the
lying
Spirit
,
which
was
neuer
of
the
trueth
,
it
caried
his
person
from
the
trueth
:
faithfull
Hymeneus
was
of
the
truth
:
erronious
Hymeneus
was
neuer
of
it
.
Againe
,
will
any
say
that
the
Pope
himselfe
is
an
Antichrist
in
respect
of
his
person
?
or
rather
in
regard
of
his
Spirit
or
Spirituall
power
he
hath
.
Therefore
all
that
this
place
proueth
is
,
that
lying
Spirits
or
Antichrists
in
mens
persons
,
went
out
from
the
truth
;
and
were
neuer
of
he
truth
,
and
therefore
serueth
nothing
to
proue
,
That
the
Elect
can
neuer
fall
away
.
Of
Free-will
.
Ereunetes
.
I
Confesse
you
haue
plentifully
proued
,
that
the
Elect
may
fall
out
of
their
Election
,
and
haue
sufficiently
to
euery
reasonable
mans
satisfaction
answered
their
obiections
,
and
I
see
it
behooueth
all
men
to
make
their
calling
and
election
sure
by
obedience
,
as
Peter
teacheth
:
and
to
worke
out
their
saluation
with
feare
and
trembling
,
Phil.
2.
The
next
thing
I
desire
to
be
satisfied
in
,
is
,
what
power
there
is
in
man
,
to
doe
,
what
God
requireth
?
In
plaine
tearmes
what
you
hold
of
that
which
men
call
Free-will
.
Odegos
.
First
,
I
will
relate
what
the
Caluinists
hold
as
the
vndeniable
consequences
of
their
Predestination
.
Also
I
will
shew
you
what
I
hold
,
and
giue
you
my
proofes
and
reasons
from
the
Scriptures
,
and
then
answere
their
obiections
.
As
I
haue
formerly
shewed
from
their
owne
plaine
words
in
Print
.
They
affirme
,
that
God
is
not
onely
the
principall
cause
of
all
things
,
but
also
the
Author
,
In
answer
to
the
former
I
holde
,
that
the●e
is
yet
left
in
man
,
the
facultie
of
will
▪
to
chuse
or
refuse
,
as
I
will
make
most
plaine
.
1
By
many
Scriptures
.
2.
By
many
vndeniable
reasons
.
1.
It
is
a
thing
will
be
granted
of
all
that
haue
common
sence
,
that
Election
and
choise
cannot
but
be
in
libertie
;
and
we
finde
written
in
the
Scriptures
,
that
euen
in
the
workes
of
godlines
c●o●se
is
ascribed
to
men
Moses
saith
Deut.
30.19
.
I
haue
set
before
you
L●e
and
Death
therefore
chuse
,
&c.
And
Iosua
saith
[
*
](A20358-e24120-b)
*
Iosua
▪
24.15
.
,
Chuse
you
whome
you
will
serue
;
and
hee
saith
[
*
](A20358-e24130-b)
*
Vers.
22.
,
You
are
witnesses
against
your selues
that
you
haue
chosen
the
Lord
,
&c.
but
after
when
they
forsooke
the
L●rd
agai●
,
hee
said
vnto
them
[
*
](A20358-e24140-b)
*
Iudg.
10.14
.
,
Goe
and
cry
vnto
the
Gods
whom
yee
haue
chosen
.
Againe
the
Lord
willed
Salom●n
[
*
](A20358-e24160-b)
*
1
Kin.
3.5
,
to
ask
what
he
should
giue
him
,
now
Salomon
wa●
p●t
to
●is
c●oise
,
hee
might
haue
asked
Wealth
Riches
,
long
life
,
&c.
yet
be
preferred
Wisdome
before
them
all
,
and
this
choise
so
pleased
Go●
▪
that
he
would
not
demaund
these
,
altho●gh
he
might
,
for
so
the
Lord
said
,
Dau
d
saith
,
I
haue
chosen
the
way
of
tru●h
:
2
In
worldly
things
we
declare
liberty
by
saying
,
if
thou
wilt
obey
thy
Superiors
,
thou
shalt
be
rewarded
;
if
thou
commit
Treason
,
thou
shalt
be
hanged
:
these
are
set
before
or
declared
to
men
to
enduce
libertie
,
to
embrace
the
good
,
and
eschew
the
euill
.
In
like
manner
in
matters
of
God
,
in
very
many
places
wee
finde
the
same
courses
vsed
.
If
you
walke
in
my
ordinances
,
3
Those
that
haue
libertie
to
chuse
or
refuse
,
in
ciuill
things
we
vse
to
threaten
with
punishments
,
if
they
omit
that
wee
would
haue
them
do
,
or
do
that
,
we
forbid
them
:
a●
for
example
,
the
gallowes
for
Theeues
,
&c.
because
they
may
liue
truely
if
they
will
.
So
God
threatneth
eternall
Death
to
those
that
doe
not
obserue
his
sayings
.
4
Those
that
be
endued
with
libertie
to
chuse
,
or
refuse
,
wee
perswade
and
exhort
to
that
part
we
desire
they
should
follow
,
because
perswasions
bend
the
will
of
man
,
and
induceth
him
to
change
opinion
,
and
leaue
his
former
determinations
:
hence
it
is
that
Christian
Preachers
,
vse
no
lesse
diligence
,
to
finde
out
such
reasons
as
may
remoue
men
from
vice
,
and
incline
them
to
Vertue
.
The
like
perswasions
God
vseth
in
the
Scriptures
to
incline
our
wils
to
obserue
his
Law
.
Come
vnto
me
all
that
labour
,
and
are
heauy
loaden
,
and
I
will
refresh
you
[
*
](A20358-e24390-b)
*
Math.
11.28
.
:
Conuert
to
me
,
and
I
will
turne
vnto
you
[
*
](A20358-e24410-b)
*
Zach.
1.3
.
:
Returne
vnto
me
and
I
will
not
l●t
my
wrath
fall
vpon
you
[
*
](A20358-e24420-b)
*
Ier.
3.12
.
:
To
what
other
end
,
tend
these
inducements
,
but
to
bend
our
wils
to
the
one
side
?
5
When
men
possesse
libertie
,
wee
blame
them
for
their
offences
▪
or
wee
relate
vnto
them
their
misdemeanors
,
because
they
haue
done
euill
,
and
might
haue
done
well
,
as
if
an
vnthrift
spend
his
mony
riotously
,
and
after
be
cast
into
Prison
,
or
fall
into
some
incurable
disease
by
his
euill
carriage
,
we
may
iustly
say
,
surely
hee
deserued
it
,
who
might
haue
carryed
himselfe
better
and
would
not
.
The
same
course
wee
finde
in
the
Scriptures
,
vsed
by
God
,
concerning
men
after
their
sinnes
.
Ierusalem
,
Ierusalem
which
killest
the
Prophets
,
&c.
how
often
would
I
haue
gathered
thy
Children
,
as
a
Henne
gathereth
her
Chickins
vnder
her
wings
and
thou
would'st
not
[
*
](A20358-e24460-b)
*
Math.
23.37
.
Ezek.
18.
&
33.
Chap.
Psal.
81.13
.
●5
:
And
why
will
yee
dye
in
your
sinnes
:
Oh
that
my
people
had
hearkened
vnto
me
,
and
Israell
had
walked
in
my
wayes
.
The
haters
of
the
Lord
should
haue
beene
subiect
to
him
and
their
time
should
haue
endured
for
euer
.
What
should
I
haue
done
to
my
vineyard
that
I
haue
not
done
?
I
expected
sweet
Grapes
,
and
it
yeelded
sower
:
the
Ca●uinists
answer
is
,
you
should
haue
giuen
s●
Grace
vnto
them
,
that
your
vineyard
(
that
is
the
Iewes
)
could
not
but
bring
forth
sweet
grapes
;
for
they
holde
,
without
it
,
they
could
bring
forth
no
other
then
they
did
:
And
thus
they
condemne
you
in
their
iudgement
not
to
haue
performed
all
thinges
necessary
,
to
cause
your
vineyard
to
bring
forth
fruit
according
to
your
expectation
.
Againe
they
accuse
you
most
blasphemously
of
dissembling
,
in
saying
you
expect
sweet
grapes
of
that
Vine
,
when
you
had
decreed
●hat
it
should
bring
foorth
such
sower
grapes
as
it
did
,
and
that
by
compulsion
of
your
Predestination
.
Our
Sauiour
cryeth
[
*
](A20358-e24520-b)
*
Math.
11.
&
Luk.
10.
:
Woe
be
to
thee
Coraz●n
,
woe
be
to
thee
Bethsaida
,
for
if
the
works
that
hath
bene
done
in
thee
had
bent
done
in
Tyrus
and
Sydon
they
had
repented
long
agone
in
sackcloth
&
ashes
.
CHRIST
lamenteth
that
the
inhabitants
of
these
Cities
were
not
conuerted
,
&
to
shew
that
the
fault
was
their
owne
obstinacie
,
not
the
defect
of
his
Grace
,
he
affirmeth
that
with
the
helpes
they
had
,
others
would
haue
conuerted
.
6
Another
inuinsible
argument
,
that
there
is
yet
in
men
Free
choyse
,
may
be
collected
from
this
,
that
somtimes
those
good
workes
wrought
in
vs
by
God
,
are
also
attributed
to
vs
,
in
such
manner
,
that
the
same
clensing
of
our
soules
,
the
selfe
same
new
heart
,
the
same
iustification
,
the
same
preparation
whereof
in
one
place
holy
writ
acknowledgeth
GOD
the
author
,
in
another
place
it
confesseth
that
Man
worketh
them
.
What
better
reconcilement
can
be
hereof
made
▪
then
that
of
Paul
Not
I
,
but
the
Grace
of
God
with
me
:
God
knocketh
,
and
wee
let
him
in
[
*
](A20358-e24650-b)
*
Reuel.
3.20
.
:
God
inuiteth
vs
to
the
Mariage
,
and
we
come
and
bring
our
wedding
garments
[
*
](A20358-e24670-b)
*
Math.
22.
:
God
teacheth
and
we
accept
his
Doctrine
:
God
illuminateth
and
wee
open
the
windowe
of
our
hearts
.
God
soweth
his
seede
,
and
wee
receiue
it
,
and
bring
foorth
fruit
[
*
](A20358-e24710-b)
*
Math.
13.
.
1
What
is
more
proper
to
God
then
to
wash
our
soules
?
and
therefore
Dauid
saith
,
Thou
shalt
wash
mee
,
and
●
shall
be
whiter
then
snowe
:
2
What
wonder
worketh
God
aboue
vs
more
admirable
,
then
in
changing
our
hearts
in
giuing
vs
hearts
of
Flesh
,
plyable
to
be
wrought
vpon
▪
and
in
taking
away
hearts
of
flint
,
not
able
to
be
pearced
,
and
so
by
creating
in
vs
a
new
heart
[
*
](A20358-e24790-b)
*
Ezek.
11.19
.
,
this
same
is
ascribed
to
man
[
*
](A20358-e24800-b)
*
Ezek.
18.31
.
:
Make
you
a
new
heart
and
a
new
Spirit
,
why
will
yee
dye
oh
house
of
Israell
?
the
meaning
is
,
in
that
man
doth
not
hinder
,
nor
resist
God
,
in
his
new
making
it
,
as
God
saith
,
To
day
if
you
will
heare
his
voyce
,
harden
not
your
hearts
.
[
*
](A20358-e24830-b)
*
Heb.
4.7
.
Dauid
saith
,
incline
my
heart
to
thy
Commandements
,
and
not
to
couetousnes
[
*
](A20358-e24850-b)
*
Psal.
119.36
.
:
yet
the
same
saith
:
I
haue
inclined
my
heart
to
obserue
thy
Command-ments
alwayes
.
3
In
one
place
a
sinner
cryes
to
God
,
Conuert
vs
O
God
our
Sauiour
;
In
another
place
God
cryes
to
them
;
Conuert
vnto
me
and
I
will
conuert
vnto
you
.
4
God
iustifies
a
sinner
,
and
as
a
proper
tytle
he
taketh
it
to
himselfe
:
yet
Dauid
saith
,
If
the
wicked
prosper
and
the
iust
be
afflicted
to
what
end
haue
I
iustified
my
heart
?
Againe
God
saith
:
5
Wee
may
gather
from
holy
Scriptures
,
that
men
are
said
to
prepare
their
hearts
to
God
,
and
are
reprehended
for
not
doing
the
same
.
The
wiseman
saith
[
*
](A20358-e24940-b)
*
Pro.
16.1
.
,
The
preparations
of
the
heart
are
in
man
,
but
the
answer
of
the
tongue
is
of
the
Lord
,
that
is
,
Although
man
through
Gods
Grace
prepare
his
soule
,
yet
hee
needeth
particuler
succour
to
vtter
his
conceits
.
Samuell
willed
the
Isralites
if
they
had
determined
to
abolish
all
prophane
Gods
,
that
they
should
prepare
their
hearts
to
God
.
Prepare
your
hearts
to
God
,
and
serue
him
alone
.
Iohn
Baptist
,
Prepare
yee
the
way
of
the
Lord
make
his
paths
straight
.
These
preparations
affected
by
man
,
ascribed
to
man
,
and
man
reprehended
for
not
making
them
,
doe
sufficiently
proue
,
the
concourse
of
mans
Free
choyse
with
Gods
Grace
,
for
otherwise
God
should
be
said
to
doe
all
,
and
man
nothing
.
6
Holy
men
cry
vnto
God
to
helpe
them
[
*
](A20358-e25060-b)
*
Psal.
108.12
.
Psa.
118.13
Mark
.
9.24
O
Lord
giue
vs
helpe
against
trouble
,
&c.
And
the
Lord
hath
holpen
me
;
and
Lord
helpe
my
vnbeliefe
,
and
many
the
like
:
Yet
also
God
requireth
men
should
worke
out
their
owne
saluation
,
&c
[
*
](A20358-e25100-b)
*
Phil.
2.12
.
To
open
the
doore
,
&c
[
*
](A20358-e25110-b)
*
Reuel.
3
20.
&
Cam
5.2
.
.
All
which
sheweth
,
that
man
worketh
with
Gods
Grace
:
Also
it
is
proued
that
man
may
resist
that
Grace
of
God
,
wrought
by
his
word
and
Spirit
[
*
](A20358-e25140-b)
*
Act.
7.5
.
&
Act.
13.46
.
.
Yee
haue
alwayes
resisted
the
holy
Ghost
;
and
you
haue
put
the
word
of
God
from
you
,
and
iudged
your selues
vnworthy
of
euerlasting
life
;
what
can
be
more
plaine
then
,
that
man
hath
Free
choyse
to
worke
with
God
,
or
against
God
,
in
the
worke
of
his
Grace
?
Hauing
thus
by
the
euidence
of
Scriptures
proued
,
that
man
hath
free
choyse
,
to
chuse
,
or
refuse
,
in
matters
of
God
,
I
will
now
speak
somthing
to
common
experience
.
1.
First
remorse
of
Conscience
in
this
life
,
and
in
Hell
,
doe
sufficiently
proue
this
thing
:
for
if
men
had
not
libertie
,
remorse
would
not
trouble
any
,
for
whatsoeuer
euill
we
doe
of
necessity
,
presently
we
excuse
it
iustly
,
and
acquite
our
Consciences
by
impossibility
;
as
if
a
man
should
drinke
poyson
not
knowing
of
it
,
he
neuer
would
haue
any
scruple
of
conscience
,
because
it
was
vnauoidable
,
hee
could
not
preuent
it
;
but
if
hee
procured
it
himselfe
,
or
might
haue
preuented
it
,
and
would
not
,
then
the
torture
of
conscience
will
possesse
him
.
Againe
,
that
worme
of
Conscience
that
sticketh
so
deepe
in
the
soules
of
all
damned
creatures
,
should
neuer
appeare
in
hell
,
if
men
were
depriued
of
libertie
,
for
their
torment
consisteth
in
this
,
that
for
their
owne
demerits
,
being
treated
of
God
in
such
sort
,
that
if
they
would
,
Heauen
laide
open
for
them
,
by
accepting
Gods
Grace
through
Faith
and
obedience
to
the
Gospell
,
and
yet
they
cast
themselues
into
Hell
,
of
their
owne
accord
,
through
vnbeliefe
and
rebellion
.
2
No
humane
Law
,
can
with
iustice
be
enacted
,
but
such
as
may
be
obserued
,
because
the
end
of
euery
iust
Law
is
,
to
make
good
subjects
,
and
therefore
it
were
most
absurd
,
that
all
men
were
not
able
to
keepe
that
Law
;
which
was
ordained
for
all
,
and
by
which
all
shall
be
iudged
to
be
punished
that
breake
it
.
Moreouer
the
very
state
of
man
(
who
is
in
this
world
fighting
)
requireth
libertie
,
for
standing
betweene
Heauen
and
Hell
.
God
and
the
Deuill
,
to
ouercome
or
be
ouercome
,
all
reason
requireth
that
he
might
be
plyable
both
wayes
,
either
to
accept
God
,
or
reject
him
,
follow
Sathan
or
resist
him
.
3
If
men
want
free
choyse
,
what
iudgement
shall
that
be
in
the
Scriptures
so
often
repeated
,
that
euery
man
shall
receiue
according
to
his
workes
?
What
iustice
will
appeare
to
torment
men
for
sin
&
wickednes
,
to
whom
it
was
impossible
to
do
otherwise
?
4
All
the
Theeues
and
wicked
persons
▪
that
either
are
punished
with
the
Magistrates
sword
,
or
with
euerlasting
torments
,
shall
giue
witnes
against
the
Caluinists
in
this
thing
;
For
if
they
could
not
chuse
at
that
time
they
committed
such
euills
,
but
doe
the
same
by
the
force
of
Gods
Predestination
,
then
what
Law
will
punish
a
man
with
death
for
doing
a
thing
vnauoydable
,
for
it
lay
not
in
their
power
to
auoyde
;
The
Law
of
God
neuer
inflicted
it
vpon
any
,
and
the
Law
of
the
Princes
of
the
earth
doth
not
inflict
it
;
For
if
a
man
kill
another
against
his
will
;
or
when
by
no
meanes
he
could
auoyd
it
,
death
is
not
inflicted
.
But
if
he
might
haue
auoyded
it
and
did
not
,
then
had
he
libertie
to
auoyde
euill
and
did
it
not
,
and
so
iustly
deserueth
punishment
.
Finally
this
error
is
the
roote
of
all
licentiousnes
,
for
thus
may
men
truely
reason
according
to
this
Doctrine
either
wee
are
decreed
to
doe
well
or
euill
.
If
to
doe
well
,
then
it
is
impossible
to
doe
euill
,
If
to
doe
euill
,
then
it
is
impossible
to
doe
well
,
For
all
goodnes
proceedeth
of
Grace
compelling
our
wills
,
and
all
euill
commeth
of
Gods
decree
which
wee
haue
not
power
to
resist
,
neither
can
we
chuse
but
doe
it
,
for
they
say
as
before
,
wee
are
compelled
to
sinne
by
power
which
how
wicked
it
is
,
hath
sufficiently
I
hope
bene
shewed
by
holy
writ
.
Ereu.
You
haue
very
largely
and
vndeniably
proued
,
that
there
is
yet
left
in
man
free
choyse
to
will
or
nill
in
matters
of
God
,
yet
you
confesse
all
is
through
Gods
Grace
not
otherwise
.
Odeg.
Yes
,
I
say
what
is
in
man
,
whether
by
creation
,
or
regeneration
,
he
hath
it
only
by
God
,
and
therefore
to
God
onely
is
all
the
glory
to
be
attributed
,
for
whatsoeuer
is
wrought
in
man
or
by
man
that
good
is
,
and
I
say
,
that
what
Adam
had
in
creation
,
and
lost
by
transgression
,
for
himselfe
and
his
posterity
,
that
is
restored
through
Christ
,
yea
and
more
too
:
for
although
of
our selues
we
can
doe
nothing
as
of
our selues
that
good
is
,
Ereu.
I
thinke
your
opposites
will
not
denie
,
but
that
vnregenerate
men
may
doe
morall
duties
of
the
law
:
and
also
that
the
regenerate
may
doe
Spirituall
duties
of
the
Gospell
.
But
the
greatest
difficulty
is
,
whether
a
man
can
doe
any
thing
in
the
worke
of
his
regeneration
;
either
chuse
life
being
offered
by
Christ
;
or
refuse
it
:
for
they
say
as
before
,
the
Elect
cannot
chuse
but
be
regenerate
;
and
the
reprobate
cannot
be
regenerate
.
Odeg.
I
haue
shewed
sufficiently
before
,
that
Gods
Grace
that
bringeth
saluation
(
through
regeneration
,
Christ
Iesus
would
gather
men
to
saluation
as
a
Hen
her
Chickens
,
Ereu.
What
say
you
to
that
place
of
Math.
22.
Compell
them
to
come
in
.
Odeg.
I
say
,
that
power
of
compulsion
was
giuen
to
the
seruants
of
the
King
,
and
that
was
no
other
,
then
by
vsing
strong
arguments
and
perswasions
,
through
the
power
of
the
Spirit
in
them
,
whereby
they
compelled
or
constrained
the
Gentiles
,
to
come
vnto
the
mariage
,
not
by
any
violent
working
vpon
their
wills
,
but
perswading
their
wills
by
force
of
reason
.
Thus
is
Lidia
said
to
compell
or
constraine
Paul
to
her
house
,
Ereu.
What
say
you
to
Ioh.
6.
No
man
can
come
vnto
me
except
the
Father
draw
him
.
Odeg.
Reade
the
place
and
you
shall
see
,
how
the
Father
draweth
vs
vnto
him
,
not
by
any
violent
compulsion
,
but
by
teaching
,
for
it
is
written
in
vers.
45.
Ereu.
What
say
you
to
that
place
,
Phil.
2.13
.
For
it
is
God
that
worketh
in
you
both
the
will
and
the
deede
.
Odeg.
God
worketh
all
,
both
in
willing
and
doing
,
wheresoeuer
it
is
,
onely
by
his
Word
and
Spirit
,
perticularly
the
worke
of
regeneration
hee
worketh
in
man
to
will
it
and
to
doe
it
,
at
which
time
man
may
submit
vnto
this
worke
of
God
,
and
so
be
a
co-worker
with
him
;
Further
,
it
is
confessed
,
and
it
hath
sufficiently
beene
proued
,
that
Adam
in
innocencie
had
not
onely
free-will
;
but
ability
also
,
to
worke
righteousnesse
in
the
fight
of
his
Creator
:
but
hauing
sinned
,
he
lost
(
not
all
will
and
power
;
as
is
confessed
,
and
hath
been
proued
;
but
)
will
and
power
to
worke
righteousnesse
in
the
sight
of
God
,
that
hee
lost
,
and
in
stead
thereof
,
had
a
will
,
and
power
to
flye
,
and
hide
himselfe
from
Gods
presence
:
but
receiuing
a
proclamation
from
the
Lord
,
that
his
good
pleasure
was
to
shew
him
mercy
in
the
promised
seede
;
and
that
he
so
loued
him
,
that
he
would
not
haue
him
perish
,
but
be
saued
;
here
by
is
his
will
affected
againe
to
seeke
him
,
euen
by
the
loue
and
mercy
of
this
good
God
;
who
destroyed
him
not
for
his
sinne
,
but
called
him
to
his
Grace
;
and
seeing
his
flesh
vnable
to
please
him
,
sendeth
him
his
Sonne
,
whom
if
he
will
beleeue
,
and
obey
;
he
shall
be
made
iust
and
righteous
:
also
the
Lord
setting
before
him
life
and
death
,
saluation
through
faith
in
Christ
,
and
condemnation
through
not
beleeuing
:
and
vsing
many
reasons
to
the
vnderstanding
of
man
to
chuse
life
,
and
to
auoide
death
,
Mans
will
is
hereby
perswaded
to
come
againe
to
him
,
from
whom
he
runne
away
,
and
to
cry
,
I
haue
sinned
against
heauen
and
against
thee
,
&c.
and
so
to
submit
to
this
Grace
of
God
;
thus
did
God
worke
in
Adam
both
the
will
and
the
deed
;
not
creating
in
him
another
will
;
but
changing
his
will
from
euill
to
good
;
by
reasons
and
perswasions
:
this
same
did
God
in
these
Philippians
,
and
doth
in
all
,
who
haue
no
will
nor
power
to
come
vnto
him
;
but
God
by
the
power
of
his
Word
and
Spirit
,
shewing
him
the
benefit
of
life
,
and
the
torment
of
eternall
death
;
and
also
that
although
of
himselfe
he
cannot
worke
righteousnesse
;
yet
if
he
will
beleeue
in
,
and
obey
Christ
his
Son
,
he
will
in
him
,
accept
his
imperfect
obedience
,
and
account
him
iust
:
by
this
meanes
and
not
otherwise
is
the
will
,
and
deede
wrought
by
God
.
Thus
much
of
mans
will
.
Of
the
Originall
estate
of
Man-kinde
.
Ereu.
THis
being
the
estate
of
men
of
vnderstanding
,
which
formerly
you
haue
declared
.
I
now
desire
to
be
satisfied
,
what
is
the
estate
of
all
Infants
by
generation
,
that
haue
no
vnderstanding
:
whether
they
are
in
the
estate
of
saluation
or
condemnation
?
Odeg.
I
answer
you
that
no
Infant
whatsoeuer
,
is
in
the
estate
of
condemnation
of
Hell
with
the
wicked
:
which
I
proue
thus
,
1.
Without
sinne
there
is
no
condemnation
,
Ron
6.23
.
Ezek.
18.4
20.
2.
Without
transgression
of
the
Law
there
is
no
sinne
,
1.
Iohn
3.4
.
Rom.
5.13
.
It
followeth
then
,
if
Infants
haue
transgressed
no
Law
,
there
is
no
condemnation
to
them
.
Ereu.
I
grant
that
,
without
sinne
there
is
no
condemnation
,
also
without
transgression
of
a
law
there
is
no
sinne
:
But
had
not
Infants
a
Law
giuen
them
in
Adam
.
Thou
shalt
not
eate
,
&c
and
so
Adam
sinning
they
sinned
in
him
to
condemnation
in
hell
.
Odeg.
The
Law
giuen
to
Adam
was
;
Thou
shalt
not
eat
,
&c
In
which
is
to
be
considered
.
Adam
had
a
life
&
being
when
that
Law
was
giuen
;
but
Infants
had
no
life
nor
being
as
that
time
,
[
*
](A20358-e26210-b)
*
Rom.
7.
●
.
And
the
Law
is
giuen
to
them
that
knowes
it
,
and
it
hath
dominion
ouer
a
man
as
long
as
he
liueth
;
Therfore
Infants
hauing
no
being
,
and
so
no
knowledge
,
nor
being
then
liuing
,
that
Law
had
no
dominion
ouer
them
.
Ereu.
But
were
not
all
men
in
Adams
loynes
,
and
so
hee
sinning
,
wee
sinned
.
Rom
5.
Chap.
Odeg.
True
it
is
,
we
were
in
Adam
,
but
how
?
not
to
bring
any
soule
to
Hell
for
the
breach
of
that
commandement
,
Thou
shalt
not
eate
,
for
so
the
Lord
hath
said
,
whose
wayes
are
most
equal
;
All
soules
are
mine
both
the
soule
of
the
Father
and
the
soule
of
the
Son
;
that
soule
that
sinneth
,
it
shall
dye
:
Yet
as
then
that
wicked
Prouerbe
was
vsed
;
The
Fathers
haue
eaten
sowre
grages
&
the
Childrens
teeth
are
set
on
edge
;
and
wherfore
shall
not
the
children
be
condemned
,
for
the
sinne
of
their
Father
?
euen
so
is
it
now
,
most
strongly
vrged
,
although
God
hath
not
onely
forbidden
it
,
but
plainely
said
,
the
soule
that
sinneth
shall
dye
:
the
Son
shall
not
beare
the
iniquitie
of
the
Father
,
but
the
wickednes
of
the
wicked
shall
be
vpon
himselfe
.
Further
,
I
desire
it
may
well
be
obserued
,
that
Mankinde
was
onely
in
Adam
in
their
bodily
substance
;
[
*
](A20358-e26420-b)
*
Gen.
2.7
.
euen
so
haue
wee
all
,
our
earthly
being
from
Adam
,
he
is
the
Father
of
our
bodies
,
in
respect
of
matter
,
but
our
forme
,
and
soules
come
from
God
,
he
is
the
Father
of
our
Spirits
[
*
](A20358-e26440-b)
*
Heb.
12.9
Eccles.
12.7
&
8.8
.
:
that
earthly
matter
was
in
Adam
of
which
our
bodies
are
made
,
as
Adam
was
in
the
earth
,
before
his
body
was
made
.
Thus
&
no
otherwise
were
we
in
Adam
:
but
as
Adam
was
not
in
the
earth
in
forme
and
soule
,
no
more
were
wee
in
Adam
in
forme
&
soule
.
And
as
God
gaue
no
Law
to
Adam
,
before
hee
gaue
him
a
soule
of
reason
&
vnderstanding
,
no
more
doth
he
giue
to
any
of
Adams
posterity
any
law
,
till
he
giue
them
soules
of
reason
&
vnderstanding
,
as
we
plainely
see
by
Moses
:
The
Gospell
also
speakes
to
them
that
haue
eares
to
heare
[
*
](A20358-e26570-b)
*
Mat.
13.9
1
Cor.
10.15
.
:
To
them
that
haue
vnderstanding
that
can
iudge
what
is
said
.
Further
I
say
,
it
was
neuer
Gods
purpose
to
execute
vpon
Adam
for
that
transgression
,
condemnation
to
hel
,
in
that
he
purposed
to
send
Christ
betwixt
,
in
whom
Adam
beleeuing
,
he
should
be
saued
.
If
Adam
himselfe
,
for
his
own
sin
was
not
condemned
to
hell
without
remedy
,
shall
any
of
his
posteritie
be
sent
to
hell
without
remedy
&
that
for
his
sinne
?
seeing
they
fell
no
deeper
in
the
transgression
then
he
,
if
so
deepe
:
Is
this
equall
and
right
for
the
Iudge
of
all
the
earth
to
doe
?
The
Scriptures
saith
,
Adam
by
that
transgression
,
depriued
himselfe
of
Gods
fauour
in
that
estate
wherein
he
was
in
Paradice
;
&
notwithstanding
the
promise
of
Christ
,
hath
by
this
his
sinne
,
procured
this
iudgement
:
cursed
is
the
earth
for
thy
sake
,
in
sorrow
shalt
thou
eate
of
it
all
the
dayes
of
thy
life
,
and
in
the
sweat
of
thy
face
thou
shalt
eate
thy
bread
,
till
thou
return
to
the
earth
,
for
out
of
it
wast
thou
taken
because
thou
art
dust
,
Now
for
the
place
by
you
alledged
:
by
the
offence
of
one
the
fault
came
on
all
men
to
condemnation
,
[
*
](A20358-e26900-b)
*
Rom.
8
3
natures
,
by
the
which
,
when
the
commandement
comes
[
*
](A20358-e26910-b)
*
Cha.
7.10
,
they
cannot
obey
and
liue
,
but
sinne
,
and
so
dye
;
till
when
,
they
are
aliue
without
the
law
,
so
saith
the
Apostle
[
*
](A20358-e26920-b)
*
Verse
9.
;
and
thus
is
verified
,
that
all
both
Iewes
and
Gentiles
are
vnder
sinne
;
[
*
](A20358-e26940-b)
*
Rom.
4.15
.
Thus
by
Adams
falling
from
this
estate
he
was
in
,
and
in
him
all
mankinde
,
God
giuing
man
his
precepts
,
which
man
in
himselfe
(
by
reason
of
weake
flesh
)
cannot
obey
,
all
men
fall
vnder
the
wrath
of
God
;
and
thus
they
are
said
by
nature
to
be
the
children
of
wrath
[
*
](A20358-e27000-b)
*
Vers.
20.
,
not
onely
of
many
sinnes
in
a
few
persons
,
(
as
is
commonly
supposed
)
but
euen
as
vniuersally
as
Adams
sinne
extended
;
for
if
all
be
dead
,
[
*
](A20358-e27020-b)
*
2.
Cor.
5.14.15
.
then
Christ
died
for
all
;
and
the
reason
that
many
haue
no
benefit
by
it
,
is
not
because
it
aboundeth
not
,
but
because
they
put
the
word
of
Grace
from
them
,
And
thus
farre
Infants
,
that
know
not
their
right
hand
from
their
left
[
*
](A20358-e27060-b)
*
Ionah
.
4.11
.
,
that
are
as
destitute
of
vnderstanding
as
of
malice
[
*
](A20358-e27070-b)
*
1.
Cor.
14.20
.
,
that
haue
no
knowledge
betweene
good
and
euill
[
*
](A20358-e27080-b)
*
Deu.
1.39
.
:
that
Christ
so
often
accounteth
Innocents
[
*
](A20358-e27090-b)
*
Math.
18.3.4
.
&
●9
.
14
.
&c.
,
are
freed
from
the
law
,
and
so
sinne
is
dead
in
them
;
but
when
the
commandement
comes
[
*
](A20358-e27100-b)
*
Rom.
7.8
.
,
cursed
is
euery
one
that
continueth
not
,
in
all
things
that
are
written
in
the
booke
of
the
law
to
doe
them
[
*
](A20358-e27110-b)
*
Gal.
3.10
.
;
then
they
die
in
sinnes
and
trespasses
[
*
](A20358-e27120-b)
*
Ephe.
2.1
.
Verse
8.
,
and
must
be
saued
onely
,
by
Grace
in
Christ
through
faith
,
not
of
themselues
,
it
is
the
gift
of
God
.
Againe
:
none
shall
appeare
before
Christ
to
receiue
iudgement
,
but
those
that
haue
done
workes
,
either
good
or
euill
,
and
that
in
the
flesh
[
*
](A20358-e27150-b)
*
2.
Cor.
5.10
.
Reuel.
20.12.13
.
Infants
dying
,
haue
done
neither
good
,
nor
euill
in
the
flesh
.
Therefore
Infants
shall
receiue
no
iudgement
.
Ereu.
You
haue
very
satisfactorily
answered
me
in
this
:
one
thing
more
that
much
troubleth
all
men
;
which
is
,
Psal.
51
5.
In
which
,
if
you
giue
a
plaine
answere
,
all
else
,
they
can
obiect
,
is
nothing
worth
.
Odeg.
The
words
are
.
Behold
,
I
was
borne
in
iniquity
,
and
in
sinne
,
hath
my
mother
conceiued
me
.
The
question
now
is
,
whether
hee
confesseth
his
owne
estate
,
or
his
mothers
:
If
his
owne
then
thus
:
he
confesseth
to
God
,
and
desireth
him
in
mercy
,
to
consider
and
behold
him
,
whereof
he
was
made
,
as
Psal.
103
14.
of
dust
,
weake
flesh
,
vnable
to
resist
the
Tempter
,
when
the
law
came
vnto
him
,
through
which
weakenesse
,
hee
was
thus
ouercome
in
these
horrible
sinnes
;
and
thus
weake
flesh
is
called
,
sinfull
fl
sh
(
in
which
Christ
came
[
*
](A20358-e27240-b)
*
Rom.
8.1
)
in
that
it
is
impossible
for
flesh
to
keepe
the
law
,
when
it
comes
.
Christ
is
said
to
be
made
sinne
[
*
](A20358-e27250-b)
*
2.
Cor.
5.21
.
;
not
that
he
was
a
sinner
;
no
more
,
Dauid
confessing
he
was
conceiued
in
sinne
,
doth
proue
that
by
conception
and
birth
,
hee
was
a
transgressour
.
If
his
mothers
;
then
thus
:
either
his
mother
Heuahs
,
or
else
his
mother
that
bare
him
,
and
brought
him
forth
,
whether
it
mattereth
not
much
,
the
chiefe
thing
being
,
what
this
sinne
of
his
mothers
is
;
I
say
,
it
is
that
curse
or
punishment
for
sinne
laid
vpon
her
[
*
](A20358-e27280-b)
*
Gen.
3.16
,
where
the
very
words
agree
with
these
of
Dauids
,
I
will
greatly
encrease
thy
sorrowes
and
thy
conception
;
in
sorrow
shalt
thou
bring
forth
,
&c.
so
that
Dauid
doth
not
confesse
his
mother-sinne
,
in
this
place
,
but
the
punishment
that
was
laid
for
sinne
,
vpon
the
mother
of
all
liuing
,
and
so
vpon
Dauids
mother
;
and
it
is
frequent
with
the
holy
Ghost
in
the
Scriptures
,
to
call
punishment
for
sinne
,
by
the
name
of
sinne
;
as
Christ
bare
our
sinnes
[
*
](A20358-e27320-b)
*
1.
Pet.
2.
●4
.
,
and
the
wickednesse
of
the
wicked
shall
be
vpon
himselfe
:
And
Dauid
did
not
sinne
in
being
conceiued
and
borne
;
the
soule
is
the
subiect
of
sinne
as
before
;
and
as
Christ
teacheth
;
from
the
soule
or
heart
commeth
wickednesse
:
The
body
is
but
the
instrument
thereof
,
The
matter
whereof
all
the
sonnes
of
Adam
is
made
,
is
sinne
,
but
Christ
,
one
of
the
sonnes
of
Adam
(
after
the
flesh
)
was
made
of
that
matter
,
therefore
the
matter
or
substance
of
Christs
body
was
sinne
.
It
will
not
auaile
to
say
,
he
was
conceiued
by
the
power
of
the
holy
Ghost
,
that
is
true
,
but
what
tho
?
yet
also
Mary
the
virgine
conceiued
him
of
her
matter
or
substance
:
and
if
that
be
good
to
say
,
that
Dauid
was
a
sinner
,
because
he
was
conceiued
of
his
mothers
substance
,
and
so
borne
;
why
is
it
not
also
good
,
to
say
,
that
Christ
was
a
sinner
,
because
he
was
conceiued
of
his
mothers
substance
(
whose
flesh
and
blood
was
no
other
then
Dauids
mothers
)
and
so
borne
?
but
if
it
be
wicked
to
say
,
Christ
was
a
sinner
,
because
he
was
conceiued
of
his
mothers
substance
,
as
it
is
:
so
is
it
no
lesse
wicked
to
say
,
Dauid
was
a
sinner
,
because
he
was
conceiued
of
his
mother
substance
:
seeing
the
substance
of
both
the
mothers
was
one
&
the
same
:
[
*
](A20358-e27550-b)
*
Orig.
sin
.
dec
.
in
Concil.
Carthag
.
:
therefore
in
the
Counsell
of
Trent
[
*
](A20358-e27560-b)
*
Ses.
5.
cap.
1
de
pec
.
orig.
,
exempted
her
from
sinne
,
to
establish
both
their
wicked
opinions
therin
.
Thus
I
trust
,
all
that
shut
not
their
eies
,
may
see
,
the
difference
of
the
truth
,
&
error
in
this
thing
,
&
be
so
satisfied
in
the
truth
,
that
no
turning
deuice
shall
cause
them
to
stumble
again
.
But
if
any
notwithstanding
what
is
said
,
will
not
yet
beleeue
the
truth
in
this
,
I
require
them
,
to
shew
by
the
Scriptures
;
better
reasons
,
then
they
haue
yet
obiected
,
to
proue
Infants
to
be
in
sin
,
vnto
condemnation
in
hell
;
and
when
they
haue
done
that
,
let
them
also
shew
how
they
that
haue
sinned
,
and
are
vnder
condemnation
of
hell
,
can
be
reconciled
to
God
,
but
onely
by
faith
in
Christ
Iesus
.
And
if
they
haue
sinned
,
and
can
be
reconciled
to
God
by
no
other
meanes
,
but
by
repentance
and
faith
in
Christ
Iesus
,
then
are
they
all
left
vnder
condemnation
,
not
for
any
law
that
they
haue
broken
,
for
they
could
not
breake
the
law
before
they
were
in
forme
and
soule
as
before
;
but
for
their
Father
Adams
eating
of
the
forbidden
tree
,
and
so
are
damned
for
their
Fathers
sinne
,
contrary
to
all
these
Scriptures
.
Let
not
any
thinke
,
that
this
maketh
any
thing
for
them
,
that
because
Infants
haue
died
many
times
,
bodily
death
for
the
sins
of
their
parents
,
as
the
old
world
,
Sodome
&
Gomorrah
,
Corah
,
&c.
that
therefore
they
perish
with
the
wicked
in
hell
,
for
of
this
,
other
vnreasonable
creatures
,
as
well
as
Infants
,
haue
alwaies
had
their
portions
:
all
flesh
must
dye
,
and
death
is
losse
to
none
but
to
the
wicked
;
for
whom
is
prepared
the
torments
of
hell
,
but
vnto
the
godly
,
and
innocent
,
death
,
and
all
the
afflictions
of
this
life
,
are
not
worthy
of
the
glory
that
shall
be
shewed
.
If
any
aske
,
that
if
Infants
be
not
vnder
condemnation
,
what
neede
they
haue
of
Christ
?
I
answere
;
vnspeakeable
benefits
they
haue
by
him
;
for
besides
through
his
redemption
they
liue
,
&
moue
,
and
haue
their
being
,
&
enioy
ll
other
earthly
blessings
;
they
haue
by
Christ
,
their
resurrection
from
the
dead
,
for
as
in
Adam
they
die
,
so
in
Christ
they
shall
be
made
aliue
:
Ereunetes
.
YOu
haue
shewed
,
what
is
the
most
righteous
,
and
mercifull
Predestination
of
God
touching
man
;
to
make
man
good
,
yet
changeable
,
to
place
him
in
a
good
estate
;
to
command
him
to
continue
in
that
good
estate
,
by
keeping
his
righteous
Law
;
which
if
he
did
not
hee
would
curse
him
;
Yet
so
,
as
that
he
would
not
forsake
him
,
but
prouide
him
a
Sauiour
to
redeeme
him
out
of
that
cursed
estate
when
he
had
fallen
,
to
promise
his
Sonne
to
Man
for
his
comfort
:
and
in
the
fulnes
of
time
,
to
manifest
him
in
the
Flesh
;
commanding
him
to
proclaime
,
that
he
so
loued
Man
,
euen
the
whole
world
,
that
he
had
sent
his
Son
,
that
whosoeuer
beleeued
in
him
should
not
perish
,
but
haue
euerlasting
life
,
those
he
Elected
or
chose
to
be
his
;
but
those
that
would
not
beleeue
those
should
be
damned
;
those
he
reprobated
.
This
I
verily
beleeue
to
be
Gods
Predestination
of
Election
,
and
Reprobation
,
from
the
beginning
:
and
herein
I
euidently
see
the
Mercy
and
Iustice
of
God
clearely
to
shine
;
his
Mercy
through
Faith
in
his
Sonne
towards
all
without
respect
of
persons
;
all
being
his
generation
:
his
Iustice
in
that
he
reprobateth
none
,
but
such
as
reiecteth
his
Grace
offered
in
his
Sonne
;
so
that
I
clearly
see
by
this
light
of
Truth
,
wherein
formerly
I
haue
beene
blinde
;
that
mans
Damnation
is
of
himselfe
,
euen
of
his
owne
wicked
resisting
will
,
and
not
that
God
hath
decreed
him
,
either
to
the
end
,
which
is
damnation
,
or
to
the
meanes
,
which
is
wickednes
;
neither
hath
left
him
in
an
estate
to
perish
,
but
that
he
hath
sent
his
Sonne
,
to
saue
him
,
and
that
as
effectually
as
to
the
Elect
;
and
that
the
cause
of
his
not
being
saued
is
in
himselfe
,
who
hath
yet
freedome
of
will
to
euill
,
as
much
as
euer
;
by
which
will
,
he
hath
resisted
the
Holy
Ghost
;
and
put
the
word
of
Grace
from
him
.
This
is
his
iust
Damnation
.
You
haue
also
shewed
what
the
estate
of
Infants
are
:
Not
that
they
are
in
damnation
before
they
haue
vnderstanding
and
so
haue
a
Law
giuen
them
,
and
they
haue
transgressed
the
Law
:
also
then
the
Lord
offereth
them
the
same
meane
,
hee
did
to
their
Father
Adam
,
namely
his
Sonne
,
in
whome
they
beleeuing
,
their
sinnes
shall
be
put
away
,
and
they
shall
haue
life
in
him
;
you
haue
also
shewed
,
that
man
by
reason
of
the
weaknes
of
his
Flesh
,
when
the
C
mmandement
comes
,
hee
cannot
keepe
it
,
and
liue
,
but
breakes
it
and
so
dyes
;
and
so
all
are
dead
in
sinnes
and
trespasses
,
that
there
is
none
righteous
no
not
one
;
as
well
Paul
and
the
Elect
Ephesians
,
as
others
:
and
that
thus
all
men
are
brought
by
transgession
through
weake
Flesh
to
bee
the
Children
of
wrath
.
All
which
you
hauing
shewed
mee
,
that
all
men
are
●●●e
in
this
estate
;
I
pray
you
shew
me
nowe
clearly
the
way
out
of
it
,
that
all
that
haue
any
care
to
escape
the
Damnation
of
Hell
,
and
to
obtaine
the
Saluation
of
Glory
,
may
walke
in
the
way
,
and
continue
in
that
way
,
that
wee
may
through
Grace
and
strength
in
Christ
come
to
our
iourneyes
end
.
Odeg.
We
must
be
in
Christ
(
the
promised
seed
,
as
before
)
who
is
the
only
way
,
the
truth
,
&
the
life
[
*
](A20358-e28070-b)
*
Ioh.
14.6
,
without
him
we
can
do
nothing
[
*
](A20358-e28080-b)
*
Ioh.
15.5
.
.
For
he
that
hath
the
Son
hath
the
Father
.
eternall
life
.
Ereu.
But
how
must
we
haue
the
Sonne
?
Odeg.
By
keeping
his
Commandements
:
which
Commandements
are
life
euerlasting
[
*
](A20358-e28250-b)
*
Ioh.
12.50
,
he
that
keepeth
his
Commandements
dwelleth
in
him
&
he
in
him
[
*
](A20358-e28260-b)
*
Ioh.
3.24
.
;
he
that
saith
he
remaineth
in
him
ought
to
walke
euen
as
he
hath
walked
[
*
](A20358-e28270-b)
*
1.
Ioh.
2.6
,
and
he
that
keepeth
his
word
in
him
is
the
loue
of
God
perfect
in
deed
,
therby
we
know
that
we
are
in
him
[
*
](A20358-e28280-b)
*
Verse
5.
,
and
hereby
we
are
sure
we
know
him
,
if
wee
keepe
his
Commandements
[
*
](A20358-e28290-b)
*
Verse
3.
.
He
that
hath
my
Commandements
and
keepeth
them
,
is
hee
that
loueth
me
[
*
](A20358-e28300-b)
*
Ioh.
14.21
,
&c.
If
any
man
loue
me
,
he
will
keepe
my
word
&
my
Father
will
loue
him
and
we
will
come
vnto
him
and
will
dwell
with
him
[
*
](A20358-e28310-b)
*
Verse
23.
.
If
yee
shall
keepe
my
Commandements
,
ye
shall
abide
in
my
loue
[
*
](A20358-e28320-b)
*
Ioh.
15.10
&c.
He
that
continueth
in
the
Doctrine
of
Christ
,
[
*
](A20358-e28340-b)
*
2
Ioh.
9.
he
hath
both
the
Father
and
the
Sonne
&c.
Ereu.
The
Commandements
of
Christ
are
many
,
which
of
them
therefore
must
wee
obserue
,
or
wee
cannot
be
in
him
?
Odeg.
First
,
the
beginnings
or
foundation
,
for
so
it
is
written
,
wee
are
made
partakers
of
Christ
if
we
keepe
sure
the
beginning
,
wherewith
we
are
vpholden
[
*
](A20358-e28440-b)
*
Heb.
3.14
,
and
afterwards
wee
must
obserue
all
that
CHRIST
commandeth
[
*
](A20358-e28450-b)
*
Math.
28.20
.
.
Ereu.
Which
are
the
beginnings
?
Odeg.
Repentance
from
dead
works
,
Faith
towards
God
,
the
Doctrine
of
Baptismes
,
laying
on
of
handes
,
Resurrection
from
the
dead
,
&
eternal
Iudgement
.
These
are
the
foundation
or
beginning
[
*
](A20358-e28600-b)
*
Heb.
6.1
.
&c.
,
other
foundation
then
this
,
can
no
man
lay
[
*
](A20358-e28610-b)
*
1
Cor.
3.11
.
.
Ereu.
I
vnderstand
;
and
I
thinke
it
will
bee
granted
of
all
,
that
in
Repentance
,
there
must
be
sight
of
sinne
by
the
Law
,
sorrow
for
sinne
,
confession
,
and
promise
,
and
endeauour
of
amendment
,
but
this
is
my
question
,
of
what
sinnes
we
must
repent
?
Odeg.
Of
all
sinne
;
for
euery
sinne
is
a
dead
worke
,
and
hee
that
keepeth
the
whole
Law
,
and
faileth
in
one
point
is
guilty
of
all
[
*
](A20358-e28690-b)
*
Iam.
2.10
Deu.
28.14
.
And
he
that
doth
any
one
of
these
,
though
he
doe
not
all
these
things
,
he
shall
dye
,
seeing
he
hath
done
all
these
thinges
[
*
](A20358-e28700-b)
*
Ezek.
18.10
.
&c.
:
For
saith
th'
Apostle
[
*
](A20358-e28710-b)
*
1
Cor.
6.9.10
.
Ephes.
5.5
.
,
bee
not
deceiued
,
neither
Fornicators
,
nor
Idolators
,
nor
Adulterers
,
nor
Wantons
,
nor
Buggerers
,
nor
Theeues
,
nor
Couetous
,
nor
Drunkards
,
nor
Raylers
,
nor
extortioners
shall
inherite
the
Kingdome
of
God
.
From
hence
it
is
most
plaine
;
that
a
man
that
liueth
in
any
one
of
these
sinnes
,
and
hateth
to
be
reformed
,
hee
shall
neuer
enter
into
the
Kingdome
of
God
,
except
he
repent
of
that
his
wickednes
.
Ereu.
The
Scriptures
are
so
plaine
,
they
cannot
be
denyed
,
onely
I
would
of
all
the
rest
,
haue
this
sin
of
Idolatry
throughly
discouered
,
for
many
are
exceedingly
deceiued
therein
;
seeing
themselues
blameles
in
the
other
sinnes
(
of
which
many
indeed
cannot
be
taxed
)
although
they
be
grosse
Idolaters
,
yet
they
blesse
themselues
in
this
their
wickednes
,
crying
Peace
,
when
there
is
no
peace
.
Therefore
shew
I
pray
you
what
Idolatry
is
,
that
all
seing
it
,
may
auoyde
it
,
if
they
will
not
wilfully
perish
:
also
,
that
I
may
bee
the
better
able
to
conuince
others
of
it
.
Odeg.
Idolo-latria
,
is
a
word
compounded
of
Idolon
,
signifying
an
Image
,
shape
,
forme
,
likenes
,
[
*
](A20358-e28880-b)
*
Deut.
18.20
.
.
Ereu.
You
hauing
now
spoken
something
of
Repentance
in
generall
,
and
particularly
of
Idolatrie
,
of
which
,
euery
soule
that
therein
hath
transgressed
,
must
repent
,
or
he
cannot
enter
into
the
Kingdome
of
God
,
as
I
see
.
I
pray
you
proceed
to
the
next
,
which
is
Faith
.
Odeg.
Faith
toward
God
,
is
diuersly
taken
in
the
Scriptures
,
as
1.
For
a
confident
beleeuing
that
God
is
:
2.
What
God
through
Christ
hath
done
.
3.
Of
what
God
through
Christ
hath
promised
.
4.
Of
what
God
through
Christ
hath
commanded
:
All
which
a
man
hath
in
a
measure
before
he
repenteth
,
for
his
Faith
of
these
,
prouoketh
him
to
repent
;
but
Faith
in
this
place
,
is
taken
for
a
confident
assurance
,
of
the
pardon
of
his
sinnes
,
repented
of
▪
vnto
iustification
before
God
,
through
Christ
,
which
no
man
can
haue
vntill
he
haue
repented
.
Ereu.
The
next
in
order
is
Baptismes
:
aboue
which
,
is
much
controuersie
;
therefore
I
desire
to
heare
what
you
can
say
in
it
.
Odeg.
There
are
in
the
new
Testament
diuers
Baptismes
mentioned
,
which
I
shal
speake
of
hereafter
,
in
their
due
places
;
but
now
I
am
to
speake
of
that
which
was
called
Iohns
Baptisme
,
as
Paul
calleth
the
Gospell
his
[
*
](A20358-e29190-b)
*
Rom.
26.
,
in
that
they
were
the
teachers
thereof
,
not
otherwise
:
which
Baptisme
,
is
:
Repentance
for
the
remission
of
sinnes
,
and
washing
with
water
,
into
the
Name
of
the
Father
,
&c.
In
which
,
it
shall
appeare
,
who
are
to
haue
it
,
who
not
.
Baptisme
,
or
washing
with
water
,
appertaineth
onely
to
them
that
declareth
their
repentance
,
and
Faith
,
vnto
those
Disciples
of
Christ
,
that
Baptise
them
:
This
appeareth
by
Iohn
Baptist
doctrine
and
practice
,
he
Preached
the
Baptisme
of
repentance
,
for
the
remission
of
sinnes
[
*
](A20358-e29240-b)
*
Math.
1.
●
.
,
and
they
were
Baptised
of
him
in
Iorden
confessing
their
sinnes
[
*
](A20358-e29260-b)
*
Math.
3.6
:
confirmed
by
the
practise
of
IESVS
&
his
Disciples
,
in
the
Cities
of
Israell
:
they
made
and
Baptised
Disciples
[
*
](A20358-e29280-b)
*
Ioh.
4.1
&
3.22
.
.
Afterwards
in
his
commission
for
all
Nations
.
Goe
therefore
make
Disciples
all
Nations
Baptising
them
[
*
](A20358-e29290-b)
*
Mat.
28.19
&c.
He
that
shall
beleeue
and
be
Baptised
shall
be
saued
[
*
](A20358-e29300-b)
*
Mark
.
16.16
.
&c.
According
to
which
commission
;
they
continually
taught
and
practised
Amend
and
be
Baptised
euery
one
[
*
](A20358-e29320-b)
*
Act.
2.38
.
Vers
4●
.
&c.
And
they
that
gladly
receiued
the
word
were
Baptised
[
*
](A20358-e29330-b)
*
Act.
2.38
.
Vers
4●
.
:
Assoone
as
they
beleeued
,
both
men
and
women
were
Baptised
[
*
](A20358-e29340-b)
*
Act.
8.12
.
:
The
Eunuch
also
,
when
he
beleeued
was
Baptised
[
*
](A20358-e29360-b)
*
Act.
10.47
:
[
*
](A20358-e29390-b)
*
Act.
10.47
was
Baptised
:
Paul
after
his
Conuersion
was
Baptised
[
*
](A20358-e29410-b)
*
Act.
9.18
.
.
Lydia
,
and
her
houshold
;
the
Iaylor
and
his
houshold
when
the
word
was
Preached
,
and
they
beleeued
[
*
](A20358-e29430-b)
*
Act.
16.15
&
32.33.34
.
Crispus
&
his
houshold
,
when
they
beleeued
[
*
](A20358-e29450-b)
*
Act.
18.8
.
.
The
Ephesians
after
they
beleeued
[
*
](A20358-e29470-b)
*
Act.
19.5
.
.
These
and
all
the
Churches
of
the
new
Testament
,
were
Baptised
after
they
beleeued
,
as
afterwards
,
I
shall
haue
occasion
to
make
further
probation
of
.
Ereu.
This
indeed
was
the
practise
of
the
Primitiue
Churches
,
it
cannot
bee
denyed
;
but
they
obiect
:
1.
That
was
in
the
Churches
infancie
:
2.
They
bid
you
proue
this
perpetuall
.
Odeg.
First
,
when
IESVS
and
his
Apostles
first
planted
those
Churches
,
they
were
at
as
perfect
age
,
and
in
as
excellent
estate
,
as
euer
Churches
can
be
,
at
their
first
plantation
:
but
of
this
at
large
hereafter
:
2.
All
the
Commandements
of
Christ
are
perpetuall
and
remaine
vntill
his
comming
againe
.
The
last
speaking
of
the
Father
is
by
the
Sonne
CHRIST
[
*
](A20358-e29590-b)
*
Heb.
1.2
.
:
his
Commandements
are
to
be
kept
,
without
spot
vntill
his
appearing
[
*
](A20358-e29600-b)
*
1
Tim.
6.13.14
.
,
wee
must
earnestly
contend
for
the
maintainance
of
the
faith
,
once
giuen
to
the
Saincts
[
*
](A20358-e29630-b)
*
Iude
3.
1.
Pet.
2
.
2●
.
.
This
Doctrine
that
Peter
preached
;
amend
&
be
Baptised
,
endureth
for
euer
;
For
the
Lord
hath
established
his
word
for
euer
[
*
](A20358-e29660-b)
*
Psal.
119.152
.
:
And
if
an
Angell
from
heauen
Preach
,
or
command
otherwise
;
let
them
bee
accursed
[
*
](A20358-e29670-b)
*
Gal.
1.8.9
,
and
he
that
taketh
away
this
word
of
God
,
God
shall
take
his
name
,
out
of
the
booke
of
life
[
*
](A20358-e29690-b)
*
Reuel.
22.18.19
.
.
Who
so
changeth
the
Lawes
of
God
is
Antachrist
:
that
exalteth
himselfe
aboue
God
[
*
](A20358-e29700-b)
*
Dan.
7.25
.
Ereu.
Why
may
not
Infants
be
Baptised
?
Odeg.
Because
there
is
,
neither
commandement
,
example
,
nor
true
consequence
for
it
,
in
all
Christs
perfect
Testament
;
who
was
faithfull
as
Moses
in
all
his
house
[
*
](A20358-e29810-b)
*
Heb.
3.2
.
&c.
,
and
threatneth
most
dreadfull
Iudgements
against
all
such
as
either
adde
too
or
take
from
,
that
his
perfect
Testament
[
*
](A20358-e29820-b)
*
Reuel.
22.18.10
.
,
and
the
Sonne
is
worthy
of
more
honor
then
the
seruant
.
Moses
sends
vs
to
him
Deut.
18.15
.
The
Father
sends
vs
to
him
,
Mat.
17.5
.
There
is
now
but
one
Law-giuer
,
Iam.
4.12
.
That
there
is
neither
Commandement
,
nor
example
,
in
Christs
Testament
,
our
aduersaries
vsually
grant
;
and
that
there
is
no
true
consequence
,
I
shall
manifestly
proue
,
taking
away
clearely
all
their
objections
,
to
euery
mans
conscience
in
the
sight
of
God
.
First
let
it
be
obserued
what
Baptisme
is
,
I
say
;
a
washing
away
the
filth
of
the
Flesh
,
is
not
Baptisme
;
that
is
the
least
part
of
Baptisme
;
where
the
greater
is
:
and
where
the
greater
is
wanting
,
it
is
no
part
of
Baptisme
at
all
,
the
which
not
onely
the
Scriptures
teach
,
but
our
aduersaries
confesse
as
shal
be
shewed
.
First
the
Scriptures
teach
,
that
the
Baptisme
that
saueth
vs
,
is
not
the
putting
away
the
filth
of
the
Flesh
;
but
in
that
a
good
Conscience
maketh
request
vnto
God
[
*
](A20358-e29900-b)
*
1.
Pet.
3.21
,
&c.
It
is
the
Baptisme
of
repentance
for
remission
of
sinnes
[
*
](A20358-e29910-b)
*
Mark
.
1.4
.
The
Sprinkling
of
the
heart
from
an
euill
conscience
,
and
washing
the
body
with
pure
water
,
is
that
whereby
wee
come
to
God
[
*
](A20358-e29920-b)
*
Heb.
10.22
.
It
is
the
washing
of
the
new
birth
,
and
renuing
of
the
holy
Ghost
[
*
](A20358-e29930-b)
*
Tit.
3.5
.
.
For
we
must
be
borne
of
the
Spirit
,
or
we
cannot
enter
into
the
Kingdome
of
God
[
*
](A20358-e29940-b)
*
Ioh.
3.5
.
,
for
nothing
auayleth
in
CHRIST
but
a
new
creature
[
*
](A20358-e29950-b)
*
2.
Cor.
5.
Gal.
6.
.
2.
The
Cathechisme
set
forth
by
authority
,
saith
:
That
a
Sacrament
as
Baptisme
,
&c.
hath
two
partes
:
the
outward
visible
signe
,
and
the
inward
Spirituall
Grace
;
the
outward
visible
signe
is
Water
&c.
the
inward
Spirituall
Grace
,
is
a
death
vnto
sinne
,
&
a
new
birth
vnto
righteousnes
,
And
Vrsinus
saith
thus
:
[
*
](A20358-e30080-b)
*
Cathechism
pag.
723.
Hee
that
shall
beleeue
,
&c.
In
these
wordes
is
noted
briefly
,
the
right
vse
of
Baptisme
,
in
which
right
vse
,
the
Sacraments
are
ratefied
:
but
in
whatsoeuer
corrupt
and
vnlawfull
vse
,
and
administration
,
the
Sacraments
are
no
Sacraments
,
but
are
Sacraments
to
them
onely
,
who
receiue
them
with
a
true
Faith
,
&c.
All
which
being
considered
,
If
they
cannot
proue
,
and
that
by
the
Scriptures
;
that
Infants
haue
their
hearts
Sprinkled
from
an
euill
conscience
;
and
so
haue
a
good
Conscience
;
that
they
haue
Repentance
;
that
they
haue
the
washing
of
the
new
birth
;
which
is
to
be
born
againe
,
euen
of
the
Spirit
,
and
that
they
haue
Faith
;
I
say
all
these
or
any
one
of
them
,
let
them
proue
by
Scripture
,
Infants
haue
,
or
else
their
consequence
vanisheth
;
and
it
is
no
Sacrament
by
their
owne
confession
;
The
blasphemous
inuention
of
Pope
Iginius
,
will
nothing
auayle
them
,
which
is
,
that
they
haue
or
doe
performe
them
by
their
Godfathers
and
Godmothers
,
for
the
which
,
there
is
not
the
least
shew
in
all
the
Scriptures
of
God
;
For
the
iust
shall
liue
by
his
owne
Faith
[
*
](A20358-e30120-b)
*
Heb.
2.4
.
Rom.
1.17
.
Gal.
3.11
.
Heb.
10.38
;
the
righteousnes
of
the
righteous
shall
[
*
](A20358-e30130-b)
*
Ezek.
18.
&
14.
be
vpon
himselfe
.
Iust
Iob
,
Noah
,
and
Daniell
,
shall
deliuer
neither
Sonne
nor
Daughter
,
but
onely
themselues
by
their
righteousnes
.
[
*
](A20358-e30160-b)
*
Ezek.
14.
Chap.
They
affirme
indeed
,
that
Infants
be
regenerate
,
but
let
vs
agree
what
Regeneration
is
;
&
so
Repentance
&
Faith
,
by
Gods
Scriptures
,
&
then
it
will
appeare
plainly
,
Infants
haue
them
not
.
Regeneration
is
a
turning
from
sinne
,
to
God
.
[
*
](A20358-e30250-b)
*
Rom.
6.11
1
Thes.
1.9
.
Tit.
3.5
.
Repentance
is
,
a
sight
and
knowing
of
sinne
,
by
the
Law
;
a
confessing
of
sinne
,
a
sorrowing
for
sinne
,
and
a
promise
and
endeauour
to
forsake
sinne
,
as
before
.
Let
them
either
now
proue
,
that
Infants
are
turned
from
sinne
,
to
God
in
righteousnes
,
that
they
see
,
&
know
sinne
,
by
the
Law
;
that
they
confesse
sinne
,
sorrow
for
it
,
and
promise
,
and
endeauour
to
forsake
it
,
that
they
haue
stedfast
beliefe
of
the
promises
of
God
,
Let
them
proue
these
,
or
they
say
nothing
,
and
wee
may
truely
conclude
,
they
are
neither
Regenerate
,
neither
haue
they
Repentance
nor
Faith
,
and
so
may
by
no
consequence
be
Baptised
.
Ereu.
They
alledge
Act.
2.
as
a
place
much
making
for
them
;
Amend
your
liues
and
bee
Baptised
,
euery
one
of
you
in
the
Name
of
the
Lord
Iesus
Christ
;
for
the
Promise
is
made
to
you
,
and
to
your
Children
,
and
to
all
that
are
a
farre
off
,
euen
as
many
as
the
Lord
our
God
shall
call
.
Odeg.
The
place
truely
considered
,
maketh
against
themselues
,
for
these
to
whom
the
Apostle
speaketh
,
being
pricked
in
their
hearts
,
by
the
call
of
God
,
in
Peters
Preaching
,
and
crying
out
,
men
&
brethren
what
shall
we
do
?
Peter
answeres
them
,
Amend
your
liues
and
be
Baptised
euery
one
;
not
onely
be
Baptised
;
but
also
amend
your
liues
,
and
such
as
gladly
receiued
his
word
were
Baptised
:
So
that
Fathers
of
the
Iewes
,
and
their
Children
:
and
Fathers
of
the
Gentiles
,
and
their
Children
,
must
all
amend
their
liues
,
and
be
Baptised
;
&
gladly
receiue
the
word
;
or
else
this
Promise
,
here
made
,
appertaineth
not
to
them
:
for
the
Promise
is
to
all
,
that
the
Lord
our
God
shall
call
,
Fathers
and
Children
:
Children
must
amend
their
liues
and
gladly
receiue
the
word
,
or
else
their
sinnes
cannot
bee
put
away
,
neither
can
their
Fathers
repentance
saue
them
from
damnation
.
Againe
let
it
be
well
obserued
,
that
this
Couenant
or
Promise
[
*
](A20358-e30490-b)
*
Act.
1.
is
the
couenant
of
saluation
,
by
Christ
made
vnto
the
Children
of
Abraham
,
vpon
the
same
Condition
,
that
it
is
made
to
Abraham
himselfe
;
namely
,
vpon
repentance
and
Faith
in
Christ
,
as
is
most
plaine
in
these
wordes
:
[
*
](A20358-e30540-b)
*
Act.
13.31
&c.
And
wee
declare
vnto
you
that
touching
the
Promise
,
made
vnto
the
Fathers
,
God
hath
fulfilled
it
vnto
vs
their
Children
,
in
that
hee
raised
vp
IESVS
from
the
dead
,
(
Children
)
conceiuing
that
it
is
meant
of
Infants
,
it
is
heere
and
elsewhere
vsed
often
in
the
Scriptures
for
men
of
vnderstanding
[
*
](A20358-e30590-b)
*
Act.
3.25
.
Gal.
4.19
.
1
Cor.
14.20
Heb.
2.10.14
.
1
Ioh.
12
28.
&
●
.
21
.
&
3.18
.
.
Ereu.
They
obiect
1.
Cor.
7.14
.
the
Children
of
beleeuing
Parents
are
holy
,
and
being
holy
,
they
may
be
Baptised
say
they
.
Odeg.
This
place
indeed
is
much
alledged
for
infants
Baptisme
;
but
what
truth
there
is
in
it
,
will
easily
appeare
.
The
force
of
th'
Apostles
argument
is
,
to
the
belieuers
in
Corinthus
.
If
your
Children
(
in
your
owne
iudgement
)
be
holy
,
and
you
doe
not
put
them
away
,
when
you
are
conuerted
to
the
Faith
,
but
vse
them
still
as
your
children
,
to
all
those
vses
whereto
children
are
appointed
,
then
may
you
keepe
your
Wiues
(
being
holy
)
they
being
of
a
nearer
naturall
bond
then
your
Children
,
and
vse
them
still
as
your
Wiues
,
to
all
those
vses
whereto
they
are
appointed
,
This
appeares
in
Vers.
14
in
these
wordes
,
Else
were
your
Children
vncleane
,
but
now
they
are
holy
,
as
if
hee
should
say
:
If
your
vnbeleeuing
Wiues
were
not
holy
,
then
your
children
were
not
holy
,
but
you
make
no
question
of
your
children
,
and
therfore
your
wiues
are
holy
much
more
,
for
so
these
words
shew
,
Else
were
your
Children
vncleane
,
but
now
are
they
holy
.
Holinesse
in
Scripture
is
taken
two
wayes
,
1.
Either
when
a
person
or
thing
is
sanctified
,
or
set
apart
from
the
Common
or
prophane
vse
,
vnto
the
seruice
of
God
,
[
*
](A20358-e30750-b)
*
Leuit.
20
26.
&
Exod
13.2
.
.
or
2.
When
a
person
or
thing
is
set
apart
or
sanctified
to
the
beleeuer
[
*
](A20358-e30760-b)
*
1
Tim.
4.5
Tit.
1.15
.
.
Thus
is
the
vnbeleeuing
Wife
holy
,
and
thus
are
the
Children
holy
,
and
not
otherwise
,
There
is
now
no
sanctification
to
God
,
of
a
person
,
but
such
as
whose
harts
are
purified
by
Faith
in
CHRIST
IESVS
[
*
](A20358-e30780-b)
*
Act.
15.9
.
1.
Cor.
12.
1
Pet.
1
.
16.2●
&c.
.
Now
the
Apostle
saith
,
The
beleeuing
man
is
holy
,
and
the
vnbeleeuing
wife
is
holy
,
or
sanctified
;
now
the
question
is
,
whether
the
Children
are
holy
as
the
beleeuer
,
or
as
the
vnbeleuer
?
If
as
the
beleeuer
,
(
as
they
say
)
then
are
they
seperated
from
common
vses
,
in
which
they
were
vsed
,
and
are
set
now
apart
to
Gods
vse
:
and
can
testifie
that
their
hearts
are
purified
by
Faith
.
But
if
their
holines
be
as
the
vnbeleeuers
,
(
as
we
say
)
then
are
they
clean
to
the
vse
of
the
beleeuer
,
as
his
vnbeleeuing
Wife
is
,
not
otherwise
.
Further
,
th'
Apostle
doth
not
say
,
Else
were
your
Infants
vncleane
,
&c.
but
else
were
your
Children
vncleane
,
but
now
they
are
holy
;
so
that
all
the
Children
of
beleeuers
,
though
of
age
,
and
vnbeleeuers
,
are
as
holy
by
this
place
as
Infants
,
and
then
we
would
know
how
vnbeleeuing
Children
,
can
be
holy
,
if
not
as
the
vnbeleeuing
Wife
is
holy
,
that
is
to
the
vse
of
their
Parents
in
the
duties
of
relation
;
Therefore
to
conclude
,
If
their
argument
be
good
,
they
that
are
holy
must
be
Baptised
,
then
vnbeleeuers
whether
Wiues
or
Children
(
aswell
as
Infants
)
must
be
Baptised
,
for
the
Apostle
affirmeth
they
are
holy
.
Ereu.
Another
obiection
they
haue
:
the
Scriptures
of
the
new
Testament
maketh
mention
of
two
Baptismes
,
one
is
called
Iohns
Baptisme
,
or
the
Baptisme
with
Water
,
of
which
all
were
partakers
that
came
for
it
,
euen
Infants
;
and
none
were
reiected
:
the
other
is
called
Christs
Baptisme
,
which
is
peculier
to
the
Elect
onely
.
Odeg.
Wee
reade
in
the
Scripture
of
more
Baptismes
then
2.
as
the
Baptisme
of
affliction
[
*
](A20358-e30910-b)
*
Mat.
20.22
,
and
so
there
are
.3
.
Baptismes
,
and
all
are
Christs
;
but
we
will
speake
of
the
two
former
,
and
first
of
Iohns
.
Some
pretend
Iohns
Baptisme
,
was
onely
washing
with
water
the
filth
of
the
Flesh
,
and
altogether
without
the
Spirit
which
is
vaine
to
imagine
;
For
it
is
most
apparant
that
the
Apostles
had
the
Spirit
of
God
,
before
they
had
Christs
Baptisme
,
Act.
2.
As
Math.
16.
proues
it
double
;
for
none
can
say
that
Iesus
is
the
Lord
,
but
by
the
holy
Ghost
[
*
](A20358-e31000-b)
*
1
Cor.
12.3
,
But
Peter
in
the
name
of
them
all
,
confessed
IESVS
to
be
the
Lord
:
And
Christ
saith
,
Not
Flesh
and
blood
,
but
the
Father
reuealed
it
to
him
;
[
*
](A20358-e31040-b)
*
Ioh.
16.30
Also
it
is
said
,
they
all
beleeued
:
also
on
them
all
he
breathed
and
said
,
Receiue
the
holy
Ghost
[
*
](A20358-e31060-b)
*
Ioh.
20.22
.
All
which
,
was
before
the
Baptisme
,
Act.
2.
Againe
,
Faith
is
the
guift
of
the
[
*
](A20358-e31090-b)
*
1
Cor.
12.9
Spirit
,
which
the
Samaritanes
and
Ephesians
had
,
before
they
receiued
that
Baptisme
of
Christ
,
the
holy
Ghost
and
Fire
[
*
](A20358-e31130-b)
*
Act.
8.
&
19.
chap.
.
In
short
wee
read
,
that
Appollos
had
the
Spirit
of
God
plenteously
;
and
yet
knew
but
the
Baptisme
of
Iohn
onely
[
*
](A20358-e31160-b)
*
Act.
18.25
;
And
againe
Christ
sent
forth
the
12.
to
Preach
the
Gospell
,
to
heale
the
Sicke
,
to
clense
the
Leapers
,
to
cast
out
Deuils
,
and
said
freely
yee
haue
receiued
,
freely
giue
:
[
*
](A20358-e31180-b)
*
Math.
10.
After
the
70.
were
sent
,
and
subdued
Deuils
,
[
*
](A20358-e31190-b)
*
Luk.
10.
&c.
All
which
,
they
could
not
doe
,
without
Gods
Spirit
.
If
any
obiect
,
that
the
holy
Ghost
was
not
giuen
,
because
Iesus
was
not
yet
glorified
[
*
](A20358-e31220-b)
*
Ioh.
7.39
.
:
wee
answer
;
this
is
the
Baptisme
,
the
holy
Ghost
and
Fire
,
we
are
in
the
second
place
to
speake
of
.
Secondly
,
Christs
Baptisme
,
the
holy
Ghost
and
Fire
,
was
prophesied
of
by
Iohn
[
*
](A20358-e31260-b)
*
Math.
3.
,
promised
by
Christ
[
*
](A20358-e31280-b)
*
Ioh.
14.16
Act.
1.5
.
,
and
performed
first
vpon
the
Apostles
,
2.
Vpon
the
Samaritanes
,
by
the
hands
of
the
Apostles
,
[
*
](A20358-e31350-b)
*
Heb.
2.3
.
:
Againe
this
Baptisme
,
was
not
so
common
,
no
not
,
in
the
Primitiue
Church
as
Iohns
Baptisme
,
and
the
Baptisme
of
afflictions
,
for
imediatly
to
speake
with
tongues
,
&c.
was
peculiar
vnto
some
then
[
*
](A20358-e31370-b)
*
1.
Cor.
12.30
.
,
and
is
not
now
to
be
expected
of
any
;
but
to
shew
repentance
of
sinne
,
Christ
Iesus
must
be
Baptised
with
[
*
](A20358-e31440-b)
*
Mark
.
10.39
.
2
Tim.
●
12.
:
Two
of
these
3.
is
common
to
all
the
Saincts
,
the
third
now
not
to
be
expected
of
any
;
and
therfore
if
that
were
onely
Christs
Baptisme
,
Act.
2.
no
man
now
can
receiue
it
.
I
haue
the
largelier
spoken
of
this
,
because
they
are
vsually
so
confounded
together
.
Ereu.
Another
place
they
alledge
,
which
is
1.
Cor.
10.1
.
&c.
The
Israelites
were
Baptised
vnto
Moses
,
&c.
where
were
many
Infants
with
their
Parents
.
Odeg.
This
place
is
exceedingly
misconceiued
,
being
brought
to
proue
Infants
baptisme
,
I
will
take
a
little
paines
therfore
to
open
and
explaine
the
place
.
In
the
calling
of
this
Baptisme
,
all
may
see
the
drift
and
meaning
of
the
holy
Ghost
,
not
that
Moses
did
at
all
wash
them
with
water
in
the
Cloude
and
Sea
;
but
th'
Apostle
writing
to
the
Saincts
at
Corinth
,
exhorted
them
among
other
things
,
to
take
heed
of
Presumption
,
they
thinking
themselues
sure
and
safe
because
they
had
put
on
CHRIST
by
Baptisme
,
and
were
Christians
:
and
first
hee
sheweth
them
a
similie
of
two
runners
,
and
applyed
it
to
them
;
saying
,
so
runne
that
ye
may
obtaine
:
And
further
vrgeth
it
by
himselfe
,
saying
,
I
beate
downe
my
body
,
and
bring
it
in
subjection
,
least
when
I
haue
Preached
vnto
others
,
my selfe
should
become
a
cast
away
:
After
hee
hath
done
with
the
similie
he
passeth
to
an
example
,
as
if
he
should
say
,
besides
this
I
would
haue
you
vnderstand
,
how
God
delt
with
our
Fathers
when
hee
brought
them
out
of
Egipt
,
with
signes
and
wonders
,
and
gaue
them
manifest
tokens
of
his
loue
,
in
giuing
them
a
Cloude
to
couer
and
defend
them
by
Day
and
night
,
and
caused
the
Sea
,
to
deuide
it selfe
for
them
to
passe
ouer
,
and
fed
them
40
yeares
with
Bread
from
Heauen
,
and
caused
the
hard
Rockes
to
yeeld
them
drinke
,
by
the
which
testimonies
of
his
fauour
he
offered
them
Christ
,
and
did
confirme
vnto
them
by
these
extraordinary
wonders
,
that
he
was
their
God
;
yet
for
all
this
,
when
they
sinned
,
he
was
displeased
with
them
,
and
destroyed
them
diuers
times
:
euen
so
you
Corinthians
,
notwithstanding
you
are
Christians
,
and
haue
Christs
ordinances
among
you
,
the
pledges
of
Gods
fauour
,
as
these
Israelites
had
in
their
time
,
yet
if
you
sinne
(
without
repentance
)
you
shall
perish
as
they
did
,
for
their
example
is
written
for
our
learning
.
And
thus
,
this
of
Moses
is
called
Baptisme
by
comparison
,
as
Noahs
Arke
is
called
the
figure
of
the
Baptisme
that
saueth
:
For
as
Noahs
Arke
saued
them
that
were
in
it
,
from
drowning
in
the
water
,
yet
afterwards
some
of
them
perished
;
so
our
Fathers
were
all
vnder
the
cloude
and
in
the
Sea
,
and
were
all
therein
Baptised
or
safe
guarded
from
destruction
of
their
enemies
,
yet
afterwards
many
of
them
perished
:
Euen
so
true
Baptisme
,
saueth
them
that
are
in
it
,
or
put
on
Christ
by
it
,
from
the
destruction
of
Hell
,
though
afterwards
many
may
perish
that
hold
not
fast
that
profession
vnto
the
end
;
and
hereupon
th'
Apostle
concludeth
;
Let
him
that
thinketh
hee
standeth
,
take
heed
least
he
fall
.
And
this
is
the
meaning
of
this
Scripture
,
&
cannot
with
any
shew
of
truth
be
produced
for
Infants
Baptisme
:
If
any
further
aske
why
it
is
said
they
were
Baptised
in
the
Sea
and
cloude
;
I
answer
,
it
pleased
the
holy
Ghost
so
to
speake
,
for
the
reasons
which
I
haue
shewed
:
the
Cloude
and
Sea
was
their
safety
,
as
Noahs
Arke
was
,
and
as
true
Baptisme
is
;
and
as
Christ
saith
,
They
are
Baptised
that
suffer
for
his
sake
:
So
there
is
asmuch
warrant
to
enioyne
Infants
to
suffer
persecution
,
because
it
is
called
by
the
name
of
Baptisme
,
as
to
Baptise
them
,
from
this
place
because
the
cloude
and
Sea
is
called
Baptisme
.
Ereu.
Another
obiection
they
haue
,
which
is
:
whole
Housholds
were
Baptised
,
and
Infants
are
a
part
of
the
houshold
,
therefore
Infants
were
Baptised
.
Odeg.
True
it
is
,
whole
housholds
were
Baptised
,
but
it
is
also
most
true
,
that
there
are
many
housholds
in
which
there
are
no
Infants
:
Therfore
they
that
practise
Infants
Baptisme
,
must
proue
(
not
imagine
)
that
there
were
Infants
in
those
houses
,
and
that
they
were
Baptised
,
or
else
they
say
nothing
.
It
is
most
sure
,
as
the
Apostles
practised
in
one
houshold
so
they
practised
in
all
,
but
in
the
Iaylors
house
,
they
Baptised
,
such
as
they
Preached
the
word
vnto
,
and
such
as
beleeued
[
*
](A20358-e31820-b)
*
Act.
16.32
34.
,
and
this
is
most
plaine
,
that
Infants
cannot
heare
,
nor
beleeue
.
For
they
know
not
God
[
*
](A20358-e31830-b)
*
Deu.
1.39
Esa.
7.16
.
1
Cor.
14
20.
Ionah
.
4
.
1●
,
and
then
how
can
they
beleeue
,
seeing
Faith
comes
by
hearing
[
*
](A20358-e31850-b)
*
Rom
●●
17.
and
is
grounded
vpon
Knowledge
[
*
](A20358-e31870-b)
*
Heb.
11.1
.
.
Ereu.
An
obiection
they
make
,
thus
:
Infants
are
said
to
bee
of
the
Kingdome
of
Heauen
,
and
Christ
commandeth
they
should
be
brought
to
him
,
and
hee
laide
his
hands
vpon
them
and
Blessed
them
,
therefore
they
may
be
Baptised
.
Odeg.
It
is
not
said
,
Infants
are
of
the
Kingdome
of
Heauen
,
that
is
obeyers
of
the
Gospell
[
*
](A20358-e31950-b)
*
Luk.
4.43
.
,
but
that
they
that
enter
into
the
Kingdome
of
Heauen
,
must
become
as
little
Children
,
for
of
such
like
is
the
Kingdome
of
God
[
*
](A20358-e31970-b)
*
Mat.
18.3
.
.
This
is
Christs
meaning
;
men
must
bee
converted
,
and
receiue
the
Kingdome
of
God
,
as
a
Child
,
weyned
from
all
euill
wayes
,
and
willing
to
submit
vnto
CHRIST
in
euery
thing
[
*
](A20358-e31980-b)
*
Ephes.
5.24
.
.
Thus
was
Dauid
humbled
vnder
Gods
hand
,
euen
as
one
weyned
from
his
Mothers
brest
[
*
](A20358-e32000-b)
*
Psa.
131.2
,
not
personally
a
Childe
,
but
in
Condition
,
as
1.
Cor.
14.20
.
Gal
4
19.
1.
Pet.
2.2
&c.
as
before
is
related
.
And
for
taking
them
in
his
armes
and
Blessing
them
,
hee
Baptised
them
not
[
*
](A20358-e32040-b)
*
Ioh.
4.2
.
,
but
tooke
occasion
,
to
teach
his
Disciples
,
and
the
multitude
,
that
all
that
would
be
admitted
into
the
Kingdome
of
Heauen
,
must
become
like
them
[
*
](A20358-e32050-b)
*
Luk.
18.16.17
.
&
Mark
.
10.14.15
.
.
And
for
his
blessing
them
,
Christs
blessings
are
manifold
,
hee
healed
the
Sicke
,
clensed
the
Leapers
,
made
the
Dumbe
to
speake
,
the
Blinde
to
see
,
cast
out
Deuils
,
fed
many
thousands
with
Bread
,
and
gaue
Life
to
them
that
were
dead
:
all
which
and
many
moe
were
temporall
blessings
:
It
is
a
blessing
to
Infants
to
be
created
,
to
liue
,
to
growe
in
stature
and
comelines
,
in
wisdome
,
in
towardnes
,
to
haue
their
sight
,
their
limbes
,
and
all
their
sences
,
and
to
be
preserued
from
dangers
;
so
that
Christs
blessings
extends
aswell
to
this
life
,
as
that
which
is
to
come
,
and
because
CHRIST
prayed
for
them
,
it
is
no
safe
conclusion
that
any
may
Baptise
them
;
his
mayne
end
being
herein
,
to
declare
their
Innocent
estate
,
and
to
teach
all
to
be
like
them
therein
,
by
conuersion
:
And
therefore
let
them
build
no
longer
on
sandy
foundations
,
least
the
wrath
of
God
breake
forth
and
destroy
their
buildings
;
for
what
is
not
of
God
shall
come
to
nought
.
Ereu.
They
demand
,
why
Infants
of
beleeuers
may
not
now
aswell
be
baptised
,
as
Abrahams
Infants
were
circumcised
?
Odeg.
I
answer
,
1.
there
was
a
Commandment
for
circumcision
.
Gen
17.
there
is
none
for
baptisme
of
Infants
.
2.
that
Commandment
included
Males
onely
,
Children
or
seruants
though
vnbeleeuers
;
&
excluded
all
Females
though
beleeuers
:
so
doth
not
baptisme
,
for
males
(
if
vnbeleeuers
)
must
not
be
baptised
;
but
females
,
if
beleeuers
,
must
be
baptised
.
3.
That
Law
required
circumcision
to
be
performed
on
the
8.
day
;
so
doth
not
the
Law
of
baptisme
;
but
when
Faith
is
manifested
,
then
is
baptisme
to
be
performed
:
so
that
all
may
see
,
there
is
no
proportion
betweene
circumcision
,
and
baptisme
.
Ereu.
These
indeed
,
doe
not
well
agree
,
but
they
say
,
that
as
Abraham
tooke
his
Infants
with
him
into
the
Couenant
of
life
and
saluation
,
so
doe
the
faithfull
now
,
and
being
within
the
Couenant
,
they
may
haue
the
seale
of
the
Couenant
,
as
they
circumcision
,
so
we
baptisme
.
Odeg.
First
I
say
&
proue
:
neither
circumcision
nor
baptisme
,
are
seales
of
the
Couenant
of
life
and
saluation
;
that
which
is
now
the
seale
of
life
and
saluation
was
euer
the
same
,
which
is
the
holy
Spirit
of
promise
[
*
](A20358-e32240-b)
*
2
Cor.
1
.
2●
.
Ephes.
1.13
&
4
.
3●
.
,
which
was
yesterday
,
to
day
,
and
the
same
for
euermore
.
2.
Although
the
Scriptures
speake
of
diuers
Couenants
;
yet
there
is
but
two
Couenants
that
concerneth
vs
in
our
present
controuersie
the
couenant
of
Workes
&
the
couenant
of
Grace
,
the
Law
and
the
Gospell
,
the
Olde
and
the
New
:
The
difference
of
them
is
largely
set
downe
by
the
Apostle
,
in
Gal
4.
where
hee
declareth
that
Abraham
had
two
Sonnes
,
one
by
a
seruant
borne
after
the
Flesh
,
one
by
a
free
woman
borne
by
Promise
,
by
the
which
,
another
thing
is
meant
(
saith
th'
Apostle
;
)
For
th●se
mothers
,
are
the
two
Couenants
,
the
one
signifying
Ierusalem
materiall
,
which
is
in
bondage
with
her
Children
:
th'
other
Ierusalem
spirituall
,
which
is
free
,
and
is
the
mother
of
vs
all
:
so
that
these
two
Couenants
belonged
to
these
2.
seeds
or
Children
:
The
olde
couenant
,
the
Law
,
was
made
with
the
children
of
Abraham
after
the
Flesh
,
&
had
circumcision
in
their
flesh
for
a
signe
thereof
.
The
new
couenant
the
Gospell
,
is
not
made
with
both
these
seeds
;
but
with
the
one
seed
,
so
saith
the
Apostle
[
*
](A20358-e32310-b)
*
Gal.
3.16
,
euen
they
that
are
of
the
Faith
of
Abraham
.
Vers
.
29.
The
children
of
the
Flesh
are
not
they
to
whom
this
couenant
is
made
[
*
](A20358-e32330-b)
*
Rom.
9.8
.
the
children
of
the
flesh
must
be
put
out
,
&
must
not
be
heyres
with
the
faithfull
[
*
](A20358-e32340-b)
*
Gal.
4.30
:
So
that
the
couenant
that
God
made
with
Abraham
,
and
his
children
after
the
Flesh
was
not
the
couenant
of
Life
and
saluation
;
it
was
the
couenant
of
workes
,
of
the
Law
,
the
olde
couenant
which
is
done
away
:
because
of
the
weakenes
and
vnprofitablenes
[
*
](A20358-e32360-b)
*
Heb.
7.18
19.
;
for
it
made
nothing
perfect
:
the
Couenant
,
the
Seed
,
the
Signe
,
were
all
but
shadowes
of
good
thinges
to
come
they
were
types
of
Heauenly
thinges
not
the
heauenly
thinges
themselues
[
*
](A20358-e32370-b)
*
Heb.
9
.
1●
23.
.
Ereu.
They
say
,
the
Couenant
made
,
Gen.
17.
whereof
Circumcision
was
a
signe
,
was
the
same
Couenant
which
wee
haue
now
in
the
Gospell
.
Odeg.
If
all
were
true
that
they
say
;
then
their
sayings
ought
to
bee
regarded
:
but
as
their
are
sayings
in
other
things
,
so
are
they
in
this
.
The
Lord
saith
,
it
is
not
the
same
[
*
](A20358-e32460-b)
*
Ier.
31.31
Heb.
8.6
.
,
It
is
a
new
Couenant
(
that
we
haue
vnder
the
Gospell
)
a
better
Couenant
,
established
vpon
better
Promises
,
not
like
the
olde
;
which
olde
is
abrogated
by
reason
of
the
weakenes
and
vnprofitablenes
:
If
a
new
,
a
better
,
not
like
the
old
,
then
not
the
same
:
and
the
Lord
sheweth
wherein
it
was
not
like
the
olde
;
the
old
Couenant
,
as
it
taught
that
Christ
was
not
come
in
the
flesh
,
so
also
it
taught
,
that
he
was
not
yet
come
into
their
hearts
at
their
Circumcision
,
but
therby
as
also
by
the
whole
Law
,
they
were
to
learne
Christ
,
as
to
come
in
the
Flesh
,
so
to
come
into
their
hearts
by
Faith
:
and
therfore
saith
the
Apostle
[
*
](A20358-e32490-b)
*
Gal.
3.8
.
&c.
,
They
were
kept
vnder
the
Law
,
and
shut
vp
vnto
the
Faith
that
should
after
be
reuealed
:
But
the
new
Couenant
is
not
like
this
;
it
is
made
onely
with
all
that
are
the
sonnes
of
God
by
Faith
:
Iohn
Baptist
,
who
was
greater
then
all
the
Prophets
,
that
the
least
in
the
Kingdome
of
God
,
as
greater
then
hee
[
*
](A20358-e32580-b)
*
Mat.
11.11
:
all
the
faithfull
that
obtained
good
report
,
receiued
not
the
Promise
[
*
](A20358-e32590-b)
*
Heb.
11.39
&c.
,
that
CHRIST
brought
in
this
time
of
reformation
;
therefore
they
onely
shall
be
partakers
of
the
ordinances
of
this
new
Couenant
,
whome
,
he
that
confirmed
it
with
his
bloud
,
hath
appointed
to
receiue
them
,
as
before
.
Ereu.
Iohn
Rob.
pag.
77.
They
say
,
that
the
Couenant
which
this
new
is
not
like
;
is
that
Law
giuen
vpon
Mount
Sinai
Exod.
19.
not
that
Gen.
17.
Odeg.
They
speake
vntruly
,
Marke
the
words
,
[
*
](A20358-e32720-b)
*
Ier.
31.
Heb.
3.
N●t
like
the
Couenant
that
I
made
with
their
Fathers
,
when
I
tooke
them
by
the
hand
,
to
bring
them
out
of
the
Land
of
Egipt
,
which
is
mentioned
Exod.
3.
not
Exo.
19.
Then
did
God
appeare
to
Moses
,
and
commaunded
him
to
take
them
by
the
hand
,
&
lead
them
out
of
the
land
of
Egipt
:
where
the
Couenant
is
mentioned
,
in
Vers.
6.
&c.
I
am
the
God
of
thy
Fathers
Abraham
,
&c.
I
am
come
to
deliuer
them
,
out
of
the
Land
of
the
Egiptians
,
to
bring
them
into
a
good
Land
,
into
the
place
of
the
Cananites
,
&c.
which
promise
was
made
vnto
their
Father
Abraham
,
in
Gen.
17.
That
God
would
be
their
God
,
and
giue
them
all
the
land
of
Canaan
for
an
euerlasting
possession
And
for
the
word
euerlasting
;
it
signifieth
in
Scripture
diuers
thinges
,
As
the
time
of
50.
years
[
*
](A20358-e32910-b)
*
Exod.
21.
●
,
the
time
till
CHRISTS
comming
[
*
](A20358-e32920-b)
*
Exod.
12.14.17
.
the
Prisoner
was
ordayned
:
so
was
the
throne
of
Dauid
for
euer
[
*
](A20358-e32940-b)
*
1.
Chr.
17
12.
.
Namely
till
Christs
comming
;
the
Land
of
Canaan
is
promised
for
euer
,
and
so
Circumcision
;
euerlasting
:
all
which
by
Christ
are
taken
away
:
So
that
although
the
couenant
of
Circumcision
,
be
said
to
be
euerlasting
;
it
doth
no
more
proue
it
to
be
that
couenant
which
we
haue
vnder
the
Gospell
;
or
now
any
more
direction
for
vs
,
then
the
Law
of
the
Passouer
which
was
also
a
Law
for
euer
.
Againe
,
(
it
is
granted
by
the
aduersary
[
*
](A20358-e32990-b)
*
Io.
Rob
-
pag
71.
,
and
it
is
a
truth
,
that
)
the
Couenant
in
Ier.
31.
and
other
places
,
in
the
Hebrew
signifieth
a
compact
or
agreement
,
vpon
a
difference
between
two
or
more
;
which
in
the
new
Testament
,
is
turned
into
a
word
signifying
a
will
or
Testament
:
So
that
this
is
agreed
vpon
on
all
sides
,
two
parties
must
bee
in
this
Couenant
,
agreeing
and
promising
by
mutuall
accord
for
the
thinges
to
be
done
.
Hence
it
followeth
,
that
if
the
Couenant
Gen.
17.
(
I
will
establish
my
couenant
betweene
me
and
thee
,
and
thy
seed
after
thee
:
and
thou
also
shalt
keepe
my
Couenant
,
thou
and
thy
seede
after
thee
,
&c.
Let
euery
Man
childe
be
circumcised
,
&c.
)
be
one
and
the
same
with
this
in
Ieremy
;
then
is
it
made
onely
.
with
Abraham
and
such
his
seed
,
as
could
make
this
Couenant
,
namely
agree
with
God
;
to
Circumcise
their
males
on
the
8.
day
and
know
God
;
and
not
with
the
males
of
8.
daies
old
,
who
could
make
no
agreement
;
nor
performe
the
same
:
For
although
God
required
of
all
Abra
:
seed
to
Circumcise
their
males
,
which
was
the
performance
of
their
part
of
the
Couenant
,
Gen.
17.
Yet
hee
required
no
more
of
the
male
of
8.
dayes
old
,
neither
could
it
promise
nor
performe
any
more
,
then
the
Female
.
And
God
was
asmuch
the
God
of
the
female
Infants
of
Abra
:
concerning
whome
nothing
was
required
,
as
hee
was
the
God
of
the
male
Infants
,
of
whom
nothing
was
required
;
onely
their
Parents
required
to
Circumcise
them
;
in
obedience
to
God
,
and
to
teach
them
the
circumcision
of
the
heart
,
which
by
that
type
they
were
to
learne
:
and
that
the
word
Seede
,
or
Children
,
is
not
meant
Infants
,
but
men
of
vnderstanding
,
I
haue
shewed
formerly
in
Pag.
136.
Further
,
this
Couenant
,
Gen.
17.
is
made
with
Abraham
and
his
seed
,
not
with
euery
faithfull
man
and
his
seed
:
is
euery
faithfull
man
Abraham
?
what
proofe
for
that
?
It
is
well
if
we
bee
Abrahams
seed
,
let
vs
be
content
to
haue
Abra
:
for
our
Father
;
whose
Children
if
these
men
were
,
they
would
teach
their
children
to
seeke
saluation
and
all
their
priuiledges
Spirituall
with
God
,
by
Faith
only
,
and
not
by
their
Fleshly
discent
as
they
doe
Thus
all
may
see
all
these
their
deuices
are
as
the
Potters
clay
;
their
dawbing
will
not
holde
,
their
wall
and
they
shall
bee
destroyed
together
,
if
they
repent
not
.
Ereu.
It
is
obiected
that
circumcision
was
a
seale
of
Faith
to
Abraham
[
*
](A20358-e33260-b)
*
Rom.
4.
.
Odeg.
It
is
said
,
Abraham
receiued
the
signe
of
circumcision
,
the
seale
of
the
righteousnes
of
the
faith
which
he
had
when
he
was
vncircumcised
,
that
he
should
be
the
Father
of
the
faithfull
,
whether
circumcised
or
vncircumcised
:
This
place
proueth
,
[
*
](A20358-e33340-b)
*
Gen.
12
with
17.
,
24.
yeares
before
he
was
circumcised
:
but
that
it
was
a
seale
of
his
Faith
in
beleeuing
God
,
that
hee
should
be
the
Father
of
many
Nations
[
*
](A20358-e33350-b)
*
Gen.
12
Rom.
4.
●
,
&
this
was
imputed
to
him
for
righteousnesse
[
*
](A20358-e33360-b)
*
Vers.
2●
.
The
intendment
of
the
Apostle
in
this
place
,
being
to
proue
(
that
whereas
the
Iewes
sought
righteousnes
by
beiag
Abrahams
fleshly
children
[
*
](A20358-e33380-b)
*
Ioh.
8.39.53
.
as
these
obiecters
doe
,
by
supposing
they
are
the
children
of
the
faithfull
successiuely
,
through
by
the
flesh
,
or
by
workes
,
for
hee
found
nothing
thereby
[
*
](A20358-e33400-b)
*
Rom.
4.1
.
;
but
his
iustification
was
by
Faith
,
long
before
he
was
circumcised
:
&
God
finding
him
so
faithfull
continually
,
would
make
him
the
Father
of
all
the
faithfull
,
and
so
he
receiued
circumcision
,
a
seale
of
his
Faith
,
that
he
should
be
the
Father
of
the
faithfull
:
and
therefore
taught
,
that
all
that
will
be
Abrahams
Children
indeed
,
must
not
regard
to
be
the
Children
of
the
Law
or
flesh
,
but
of
his
Faith
:
for
if
Abraham
himselfe
found
nothing
by
the
flesh
for
iustification
,
what
can
any
fleshly
Children
finde
by
the
same
?
And
besides
,
it
is
a
very
farre
set
thing
to
say
,
Abraham
receiued
circumcision
,
a
seale
of
the
Faith
which
he
had
before
,
therefore
all
that
receiued
circumcision
,
it
was
vnto
them
a
seale
of
faith
,
&
consequently
Infants
may
be
baptised
:
I
haue
shewed
,
Abraham
receiued
circumcision
as
none
receiued
it
also
that
faith
was
required
of
none
to
circumcision
;
but
Faith
is
required
to
baptisme
;
and
therfore
these
be
but
mens
dreames
,
&
chaffe
in
stead
of
wheat
.
All
may
see
,
they
haue
nothing
to
say
for
Infants
baptisme
,
Christs
perfect
Testament
affoording
them
no
tittle
of
proofe
,
only
they
goe
about
to
establish
the
Couenant
of
the
Gospel
(
which
is
saluation
by
Christ
to
euery
sinner
through
Faith
)
vnto
the
Children
of
the
Law
,
or
flesh
,
contrary
to
the
expresse
wordes
of
the
holy
Ghost
:
For
if
they
that
are
of
the
Lawe
,
be
heyres
,
Faith
is
made
voide
,
and
the
promise
is
made
of
none
effect
,
but
it
is
by
Faith
,
that
it
might
come
by
Grace
vnto
all
the
seed
of
the
faith
of
Abraham
[
*
](A20358-e33500-b)
*
In
Rom.
●
14.16
.
.
As
also
see
Gal.
3.22
.
Rom.
9.8
.
〈◊〉
are
they
compelled
to
runne
to
the
old
Testament
,
though
it
and
not
serue
them
,
and
from
thence
to
fetch
the
chiefe
corner
Stone
of
their
building
,
viz.
from
circumcision
,
and
wholy
forsake
the
newe
Testament
&
practise
of
the
Apostles
,
〈…〉
Moses
disciples
;
as
if
Christ
were
not
〈…〉
teach
them
his
new
Testament
but
〈…〉
the
new
of
the
olde
;
〈…〉
of
the
Law
,
th'
〈…〉
th●
〈◊〉
beheld
〈…〉
and
what
is
the
issue
of
all
this
?
truth
and
experience
teacheth
,
a
accessi●●
of
maintayning
that
harlot
and
strumpet
Rome
,
to
be
Gods
Church
and
people
,
as
that
apostate
Fran●●
〈◊〉
and
others
haue
done
;
as
indeed
it
cannot
be
auoyded
,
for
if
Infants
be
to
be
baptised
,
by
the
rule
of
circumcision
according
to
their
owne
ground
,
their
estate
is
such
,
If
they
deny
Romes
estate
to
be
such
in
their
outward
standing
,
they
baptising
Infants
from
generation
to
generation
as
they
haue
done
,
let
them
shew
when
and
how
they
became
no
people
of
God
,
nor
is
Church
.
Ereu.
It
is
sufficient
that
you
haue
cleared
all
obiections
:
&
proued
,
that
the
baptising
of
Infants
is
not
warranted
by
Gods
worde
;
besides
all
which
I
haue
not
long
since
,
seene
a
Booke
translated
out
of
Duch
and
Printed
in
English
,
proouing
that
this
inuention
of
Infants
baptisme
,
was
brought
in
,
and
Decreed
by
diuers
Emperors
,
Popes
,
and
Counsels
;
so
that
I
am
euery
way
satisfied
in
this
;
onely
Iohn
Robinson
Preacher
to
the
English
at
Leyden
,
hath
Printed
halfe
a
sheet
of
paper
;
who
laboureth
to
proue
,
that
none
may
baptise
but
Pastors
or
Elders
of
a
Church
(
for
other
Officers
to
baptise
I
conceiue
not
that
he
meaneth
)
and
consequently
,
that
you
and
all
your
companies
in
England
,
wanting
Pastors
,
are
vnbaptised
.
To
Iohn
Robinson
.
Odeg.
In
this
thing
we
are
iustly
called
vpon
,
and
therefore
I
shall
manifest
,
that
any
Disciple
of
CHRIST
,
that
hath
receiued
power
and
commaundment
from
God
to
Preach
and
conuert
,
though
no
Pastor
,
may
also
by
the
same
power
&
commaundment
baptise
,
which
I
will
first
proue
by
the
Scriptures
,
and
then
answer
this
obiections
perticularly
.
But
first
I
will
lay
down
a
maine
foundation
,
which
being
sufficiently
proued
,
the
euident
truth
shall
plainly
appear
:
and
this
it
is
;
That
the
members
and
Churches
of
Christ
,
are
so
made
;
both
by
Faith
and
Baptisme
,
and
not
by
the
one
only
,
which
being
true
;
it
will
follow
that
neither
the
Church
&
members
of
Rome
are
members
and
Church
of
Christ
,
because
Faith
is
neither
required
nor
performed
thereto
;
nor
yet
any
profession
of
people
,
that
seperate
from
Rome
as
from
no
Church
of
Christ
,
retayning
Romes
Baptisme
,
and
building
new
Churches
without
Baptisme
.
That
the
members
and
Churches
of
Christ
,
are
so
made
by
Faith
and
Baptisme
,
euen
by
both
,
it
is
proued
in
Rom.
11.20
.
&c.
where
th'
Apostle
sheweth
,
That
the
Church
at
Rome
,
the
Gentiles
,
were
grafted
into
Christ
,
the
head
of
the
body
by
Faith
.
And
Rom.
6.3
.
&c.
they
were
grafted
into
Christ
and
his
death
by
Baptisme
,
according
to
Christs
commandement
in
his
Commission
.
Goe
make
to
Disciples
all
Nations
,
baptising
them
into
the
name
of
the
Father
,
&c
[
*
](A20358-e33970-b)
*
Mark
.
28.19
.
.
And
Christ
promiseth
his
presence
vnto
two
or
3.
so
gathered
into
his
name
[
*
](A20358-e33990-b)
*
Mat.
18.20
.
:
so
that
to
be
gathered
into
the
name
of
CHRIST
,
by
being
made
Disciples
and
baptised
,
is
,
to
be
made
members
of
his
body
(
which
is
his
Church
)
of
his
Flesh
,
and
of
his
bone
:
plainely
confirmed
[
*
](A20358-e34000-b)
*
1.
Cor.
12.13
.
,
wee
are
all
by
one
Spirit
,
baptised
into
one
body
:
as
also
,
except
a
man
be
borne
of
water
and
the
Spirit
,
hee
cannot
enter
into
the
Kingdome
of
God
[
*
](A20358-e34010-b)
*
Ioh.
3.5
.
.
Thus
Christ
made
Disciples
[
*
](A20358-e34030-b)
*
Ioh.
4.1
.
&c.
,
wee
must
be
the
sonnes
of
God
by
Faith
,
and
put
on
Christ
by
Baptisme
[
*
](A20358-e34050-b)
*
Gal.
3.26.37
.
.
Our
entrance
into
the
holy
place
is
,
to
drawe
neare
with
a
true
heart
in
assurance
of
Faith
,
sprinckled
in
our
hearts
from
an
euill
conscience
,
and
washed
in
our
bodies
with
pure
water
,
&c.
and
wee
are
made
partakers
of
Christ
,
by
hauing
the
beginnings
[
*
](A20358-e34070-b)
*
Heb.
10.22
.
,
which
beginnings
are
Repentance
,
Faith
,
and
Baptisme
[
*
](A20358-e34100-b)
*
Heb.
3.14
,
other
beginnings
,
or
foundation
can
no
man
lay
[
*
](A20358-e34110-b)
*
Heb.
6.1
.
&c.
.
[
*
](A20358-e34130-b)
*
1
Cor.
3.11
Thus
was
the
members
and
Church
of
Ierusalem
made
,
which
was
the
first
Church
of
Christ
1.
The
120.
euen
by
Iohns
Doctrine
,
which
was
Faith
,
and
Baptisme
into
the
name
of
IESVS
[
*
](A20358-e34180-b)
*
Act.
19.4
.
,
and
thus
were
the
3000.
added
,
by
gladly
receiuing
the
Word
and
being
Baptised
[
*
](A20358-e34190-b)
*
Act.
2.41
.
.
Thus
were
the
Churches
of
Samaria
made
[
*
](A20358-e34220-b)
*
Act.
8.12
.
Act.
16.
Act.
18.8
.
,
the
Church
at
Phillippi
,
at
Corinth
,
in
Galatia
[
*
](A20358-e34260-b)
*
Gal.
3.26.27
.
Col.
2.12
.
,
Collossa
,
and
as
the
Gospell
came
to
these
Churches
,
so
came
it
vnto
all
the
world
,
Col.
1.6
.
The
manifestation
of
Faith
and
Baptisme
,
hath
Christ
ioyned
together
,
and
what
is
mortall
man
that
he
should
seperate
them
[
*
](A20358-e34290-b)
*
Mat.
19.6
?
This
is
the
doore
into
his
Kingdome
,
by
which
if
any
man
enter
,
[
*
](A20358-e34330-b)
*
1.
Pet.
1.25
;
and
it
must
be
kept
without
spot
vntill
Christs
appearing
[
*
](A20358-e34350-b)
*
1
Tim.
6.
,
and
cursed
are
they
that
teach
otherwise
[
*
](A20358-e34360-b)
*
Gal.
1.8.9
.
This
being
thus
declared
,
it
followeth
that
the
Church
of
Rome
at
this
day
,
and
for
diuers
hundred
yeares
,
not
being
made
by
Baptising
beleeuers
,
but
by
washing
fleshly
Infants
vpon
confession
of
suerties
for
them
;
therefore
they
haue
not
Christ
,
but
are
in
Gods
accompt
,
as
the
worst
Pagans
,
Egiptians
,
Sodomites
:
Babilonians
,
Gentiles
,
a
habitation
of
Deuils
[
*
](A20358-e34420-b)
*
Reuel
.
18.
●
.
,
a
holde
of
all
soule
Spirits
,
and
a
cage
of
euery
vncleane
and
hatefull
bird
,
as
also
all
that
seperate
from
her
doe
confesse
.
From
whence
I
reason
.
If
such
as
came
from
Gods
own
people
,
the
Iewes
,
must
enter
into
the
Church
by
manifestation
of
Repentance
,
Faith
,
and
Baptisme
,
aswell
as
the
Gentiles
,
for
there
was
but
one
entrance
for
them
both
[
*
](A20358-e34480-b)
*
Ephes.
2.18
.
,
then
much
more
such
as
come
from
Egiptians
,
Sodomites
,
Babilonians
,
yea
from
a
habitation
of
Deuils
,
&c.
must
manifest
Repentance
,
beliefe
,
and
be
Baptised
,
and
so
enter
into
Christs
Church
;
but
the
former
is
true
,
as
all
the
afore
named
Scriptures
proue
;
therefore
the
latter
much
more
must
follow
;
in
that
if
any
should
haue
had
priuiledge
this
way
,
Gods
people
the
Iewes
,
should
.
That
such
is
and
was
the
estate
of
Rome
and
England
when
Iohn
Robinson
and
his
company
left
it
,
olde
Brownisme
freely
confesseth
,
yea
he
himselfe
acknowledgeth
[
*
](A20358-e34570-b)
*
Justific
.
of
super
.
pa.
,
that
the
Lord
neuer
made
Couenant
with
Rome
nor
England
,
and
not
onely
Brownists
,
but
Caluinists
,
Church
of
England
and
others
,
apply
all
these
thinges
before
named
against
Rome
;
yet
being
loath
to
cast
her
downe
to
the
ground
,
euen
all
of
them
retaine
&
maintaine
the
Babilonish
,
Egiptian
&
Sodomitish
washing
of
this
habitation
of
Deuils
,
for
the
outward
badge
of
their
Christianity
,
wherein
they
take
the
chiefe
Corner
Stone
of
Babilon
for
foundation
,
contrary
to
the
expresse
commaund
of
the
Lord
[
*
](A20358-e34680-b)
*
Ier.
51.26
;
and
besides
,
they
take
an
other
course
in
the
building
of
their
Spirituall
Temple
,
But
Christs
sheepe
will
heare
his
voyce
,
and
follow
him
,
calling
them
Goe
out
of
her
,
Goe
out
of
her
[
*
](A20358-e34730-b)
*
Reuel.
18.4
.
&
harken
to
the
Angell
flying
through
the
mid'st
of
Heauen
[
*
](A20358-e34740-b)
*
Chap.
14.
,
hauing
an
euerlasting
Gospell
,
not
a
new
Gospell
,
they
that
bring
:
new
Gospell
,
are
to
be
held
accursed
[
*
](A20358-e34750-b)
*
Gal.
1.8.9
;
the
old
Gospell
of
IESVS
CHRIST
,
is
to
saue
,
all
such
as
beleeue
and
are
Baptised
[
*
](A20358-e34760-b)
*
Mark
.
16.16
.
.
Thus
doe
Christs
follow
him
in
what
he
hath
commanded
,
and
so
become
a
habitation
of
God
by
the
Spirit
[
*
](A20358-e34800-b)
*
Ephes.
2.22
.
,
and
water
,
which
Church
Christ
sanctifieth
by
the
washing
of
water
through
the
Word
[
*
](A20358-e34810-b)
*
Ephes.
5.26
.
.
All
which
I
haue
shewed
to
this
end
,
to
make
plaine
,
that
if
Iohn
Rob
:
and
others
did
walke
in
the
path
of
the
Lord
,
as
they
follow
the
vision
of
their
owne
hearts
,
they
should
be
constrayned
,
to
practise
that
in
the
building
of
the
Church
of
Christ
,
which
they
disaproue
in
vs
,
that
is
:
That
when
they
seperated
from
that
habitation
of
Deuils
,
(
Rome
)
and
were
to
combine
themselues
together
to
be
a
Church
,
some
one
must
Baptise
,
not
being
yet
Pastor
or
Elder
;
For
there
must
be
a
Flocke
,
before
a
Shepherd
,
as
were
all
the
Churches
of
the
Primitiue
time
,
and
as
was
Io.
Rob.
flocke
before
they
made
him
their
shepherd
.
And
one
thing
more
I
would
demaund
of
him
,
seeing
he
hath
cast
away
his
Popish
Priesthood
,
and
yet
retaineth
his
Popish
washing
for
his
Christianity
,
(
for
other
christianity
hath
be
none
,
in
that
by
Baptisme
,
men
put
on
either
a
true
,
or
false
Christ
.
)
Why
he
could
not
as
well
haue
repented
of
the
euils
of
his
Ordination
,
and
yet
retaine
that
ordination
still
,
as
repent
of
his
Baptisme
,
and
yet
keepe
it
?
In
his
Baptisme
,
hee
confesseth
there
was
neither
fit
party
to
be
Baptised
,
right
party
to
Baptise
,
[
*
](A20358-e34920-b)
*
Man●●●st
.
pag.
●
.
,
are
a
sword
to
kill
and
confound
himselfe
,
where
he
saith
of
his
ministerie
and
all
that
receiue
it
from
Rome
and
England
,
thus
:
And
for
the
Minister
repenting
of
what
hee
hath
done
at
his
admission
,
it
may
well
be
called
a
supposition
of
an
impossibilitie
and
contradiction
,
he
cannot
repent
of
his
sinne
,
which
is
his
receiuing
authoritie
from
the
B.
to
Preach
,
but
he
must
forsake
and
renounce
the
same
authoritie
as
he
receiued
it
,
which
if
he
doe
in
deed
&
truth
,
hee
ceaseth
to
be
a
Minister
,
&c.
these
are
his
wordes
.
Now
who
(
being
free
from
preiudice
)
doth
not
see
,
that
these
wordes
may
bee
taken
vp
against
his
Baptisme
:
He
cannot
repent
of
his
sin
which
is
his
retained
Baptisme
receiued
from
a
habitation
of
Deuils
,
but
hee
must
forsake
and
renounce
the
same
Baptisme
,
as
he
receiued
it
;
which
if
hee
doe
in
deed
and
truth
,
he
ceaseth
to
be
baptised
,
as
he
ceaseth
to
be
ordained
.
Further
hee
saith
[
*
](A20358-e34970-b)
*
Man
.
pa.
4
the
very
obtaining
&
receiuing
of
the
Bishops
licensce
,
is
a
reall
acknowledgement
,
that
the
Bishops
hath
a
lawfull
power
to
graunt
it
,
&c
So
say
I
his
very
obtaining
,
retaining
and
iustifying
of
that
Idol
Baptisme
of
Rome
,
is
a
reall
acknowledgement
,
that
the
Church
of
Rome
hath
a
lawfull
power
to
Baptise
;
which
hauing
,
then
how
can
it
be
denyed
,
but
that
Rome
and
England
is
Gods
Church
and
people
,
which
Iohn
Rob
:
and
all
his
followers
deny
And
further
he
saith
[
*
](A20358-e35040-b)
*
Pag.
13.
.
Take
away
the
Bishops
authority
,
and
how
can
the
Ministers
remaine
?
take
away
the
Co-relatiue
,
and
the
relation
ceaseth
:
So
say
I
,
seeing
he
taketh
away
from
Rome
and
England
,
power
to
be
either
true
Church
,
or
to
haue
true
Ministers
,
how
can
the
Baptisme
remaine
?
seeing
he
taketh
away
the
Co-relatiue
why
doth
not
the
relation
cease
?
I
may
say
of
his
Popish
Baptisme
,
as
he
saith
[
*
](A20358-e35070-b)
*
Man
.
pa.
16.
of
the
Popish
Iurisdiction
.
In
vaine
doth
hee
apply
his
industry
&
Art
in
the
washing
of
this
Blackmoore
.
But
now
I
proue
,
that
a
seruant
of
Christ
,
not
being
yet
in
the
office
of
Pastor
or
Elder
,
may
baptise
,
thus
:
Whatsoeuer
is
written
aforetime
is
written
for
our
teaching
[
*
](A20358-e35110-b)
*
Rom.
15.4
:
but
it
is
written
aforetime
that
Disciples
of
Christ
,
though
yet
no
Pastors
,
did
Baptise
:
therfore
we
are
taught
being
Disciples
of
Christ
,
although
yet
no
Pastors
,
to
Baptise
when
iust
occasion
is
giuen
.
1.
To
proue
that
Disciples
of
Christ
not
being
Pastors
did
Baptise
,
I
produce
Iohn
Baptist
example
,
who
was
no
Pastor
and
yet
Baptised
such
as
entertained
his
counsell
;
If
any
object
hee
was
a
Prophet
and
more
then
a
Prophet
,
let
such
know
,
that
the
least
in
the
Kingdome
of
God
is
greater
then
he
:
which
being
true
,
it
followeth
;
that
he
which
hath
Iohns
Doctrine
,
by
the
power
whereof
he
conuerteth
,
and
also
is
greater
then
Iohn
,
he
may
Baptise
by
Iohns
example
which
is
written
for
his
instruction
;
but
euery
Saint
of
God
now
hauing
Iohns
doctrine
,
by
the
power
of
which
hee
conuerteth
is
greater
then
Iohn
:
and
so
may
Baptise
,
by
his
example
which
is
written
for
his
instruction
.
2.
The
Disciples
of
Christ
,
though
no
Pastors
did
Baptise
,
which
is
written
for
our
instruction
[
*
](A20358-e35300-b)
*
Ioh.
3.26
.
&
4.1.2
.
:
So
did
Ananias
a
Disciple
,
not
a
Pastor
[
*
](A20358-e35320-b)
*
Act.
9.11
.
.
[
*
](A20358-e35410-b)
*
Io.
Wilk
.
&
his
followers
.
holde
;
that
Disciples
of
Christ
though
not
in
office
of
Pastor
or
Elder
may
conuert
and
Baptise
also
,
vpon
which
they
haue
bene
at
deadly
jarres
these
many
yeares
.
If
any
object
;
this
Commission
and
commandement
,
was
giuen
to
the
persons
of
the
Apostles
only
;
I
answer
:
It
is
not
true
,
as
appeareth
by
the
words
:
The
commission
is
giuen
to
such
as
whose
persons
remaine
vnto
the
end
of
the
world
[
*
](A20358-e35450-b)
*
Vers.
20.
,
namely
the
succeeders
of
the
Apostles
in
their
Doctrine
from
time
to
time
,
with
whom
Christ
promiseth
to
be
present
alwaies
,
euen
to
the
end
.
The
Apostles
haue
left
their
power
and
Doctrine
wholly
behind
them
,
nothing
is
dead
but
their
persons
;
and
therefore
the
Doctrine
of
Paul
,
being
now
in
the
person
of
a
beleeuer
;
the
Commandement
is
written
for
his
instruction
,
bidding
him
go
Preach
the
Gospels
to
euery
creature
,
&
to
all
Nations
(
according
as
God
enableth
him
,
for
he
requireth
not
what
we
haue
not
)
Baptising
them
:
this
commandment
is
now
as
powerful
in
the
person
of
a
beleeuer
as
euer
it
was
.
If
it
be
affirmed
that
the
Pastors
or
Elders
now
be
the
onely
successors
of
the
Apostles
for
the
performing
of
this
Commandement
,
Goe
Preach
and
Baptise
.
I
say
it
is
a
meere
fixion
,
there
is
not
the
least
shew
in
all
the
Testament
of
Iesus
Christ
,
that
Baptising
is
peculiar
onely
to
Pastors
,
which
might
satisfie
any
man
of
reason
;
neither
can
it
bee
proued
that
euer
ordinary
Pastor
did
Baptise
.
And
it
is
most
plaine
,
conuerting
and
Baptising
is
no
part
of
the
Pastors
office
:
his
office
is
,
to
feed
,
to
watch
,
to
ouersee
,
the
flocke
of
Christ
already
the
Church
:
his
charge
is
to
take
heede
to
the
flocke
,
and
to
feed
the
Church
[
*
](A20358-e35530-b)
*
Act.
20.2
,
and
to
defend
them
in
the
truth
against
all
gainsayers
[
*
](A20358-e35540-b)
*
Tit.
1.8
.
:
further
then
which
,
no
charge
is
laid
vpon
him
by
vertue
of
his
office
:
That
hee
may
Preach
,
conuert
and
Baptise
,
I
deny
:
not
,
as
another
disciple
may
;
but
not
that
either
it
is
required
,
or
he
doth
performe
it
by
vertue
of
his
office
;
no
proofe
for
that
imagination
can
be
shewed
:
and
therfore
it
remaineth
firme
&
stable
;
euery
Disciple
that
hath
abilitie
is
authorized
,
yea
commanded
to
Preach
,
conuert
&
Baptise
,
aswell
,
and
asmuch
(
if
not
more
)
then
a
Pastor
.
4.
As
Christ
saith
,
They
haue
Moses
and
the
Prophets
[
*
](A20358-e35590-b)
*
Luk.
16.9
.
;
so
euery
beleeuer
hath
Christ
and
his
Apostles
,
commaunding
him
to
couet
to
Preach
[
*
](A20358-e35610-b)
*
1
Cor.
14.1
,
&
to
call
all
to
come
[
*
](A20358-e35620-b)
*
Reuel.
22.7
.
,
and
when
they
come
to
Baptise
them
:
Heare
is
the
King
and
Lawgiuer
;
the
Citty
Ierusalem
,
the
new
Testament
;
with
her
gates
open
;
and
the
Spirit
of
God
bidding
all
come
freely
,
and
all
the
Faithfull
made
Kings
and
Priests
vnto
God
[
*
](A20358-e35660-b)
*
1.
Pet.
2.5
.
Reuel.
1.6
.
,
what
should
let
that
they
may
not
Baptise
till
they
haue
Officers
,
or
when
their
officers
are
sicke
,
dye
,
are
in
Prison
or
the
like
?
Doth
their
power
then
cease
to
Baptise
any
?
and
so
to
receiue
them
into
the
Church
:
The
primitiue
Churches
neuer
knew
this
,
who
all
were
gathered
by
Faith
and
Baptisme
,
and
who
were
without
Pastors
a
good
while
[
*
](A20358-e35690-b)
*
Act.
14.21
23.
(
for
a
young
Disciple
may
not
be
a
Pastor
[
*
](A20358-e35700-b)
*
1
Tim.
3.6
)
and
they
increased
and
grew
,
being
left
of
the
Apostles
tor
a
season
,
who
after
their
long
Iourneys
to
other
places
came
to
them
againe
,
and
taught
them
the
order
of
hauing
Pastors
in
euery
Church
.
Now
I
come
to
Io.
Rob.
grounds
&
proofes
as
he
calleth
them
wherby
he
laboreth
to
proue
that
all
the
haue
bene
Baptised
by
any
but
a
Pastor
are
vnbaptised
;
And
this
he
saith
,
he
can
doe
by
our
owne
grounds
compared
with
our
practise
.
1
We
say
Baptisme
vnlawfully
administred
is
no
Bapt.
of
Christ
.
2.
Wee
also
affirme
that
he
who
by
administring
his
gift
conuerts
another
,
may
also
Baptise
him
,
and
that
without
any
other
speciall
calling
thereto
.
Against
which
,
Iohn
Rob.
layeth
downe
as
a
foundation
of
his
proofes
2
speciall
rules
:
viz.
1
〈◊〉
there
is
no
lawfull
Baptisme
,
but
by
him
that
hath
a
lawfull
calling
to
Baptise
,
his
warrant
he
seemes
to
haue
[
*
](A20358-e35820-b)
*
1
Thes.
11.
Heb.
5.4
.
.
2.
His
second
rule
is
;
that
onely
he
hath
an
ordinary
lawfull
calling
to
Baptise
,
who
is
called
thereto
by
the
Church
,
to
which
hee
sets
no
Scripture
.
His
inference
is
:
That
all
those
,
and
consequently
wee
,
not
being
Baptised
by
any
so
called
,
but
by
those
they
conceiue
conuerted
them
,
by
their
gift
,
are
vnlawfully
Baptised
,
and
so
vnbaptised
persons
.
Now
to
answer
both
these
,
the
first
needs
litle
;
for
we
affirme
with
him
,
that
there
is
no
lawfull
baptisme
,
but
by
him
that
hath
a
lawfull
calling
to
Baptise
,
&c.
From
whence
mark
what
followeth
against
himselfe
:
that
is
vnlawfull
Baptisme
,
that
is
adminstred
by
him
that
is
not
lawfully
called
to
Baptise
:
But
Io.
Rob.
was
baptised
by
one
not
lawfully
called
thereto
as
himselfe
confessetth
[
*
](A20358-e35860-b)
*
Justific
.
sc
per.
pa.
285
&c.
Therfore
that
baptisme
hee
retaines
and
pleades
for
,
by
his
owne
ground
is
vnlawfull
Baptisme
.
Thus
in
smiting
vs
he
woundeth
himselfe
.
To
the
2.
Rule
he
hath
annexed
6.
proofes
:
but
first
to
answer
the
rule
,
&
after
the
proofes
in
particuler
.
The
rule
together
with
his
inference
is
also
fully
against
himselfe
;
for
if
only
hee
that
hath
an
ordinary
lawfull
calling
from
a
Church
must
Baptise
,
and
they
that
are
baptised
by
any
not
so
called
are
vnbaptised
persons
,
then
himselfe
and
his
followers
being
Baptised
by
those
that
both
wanted
a
true
Church
to
call
them
,
and
also
an
ordinary
lawfull
calling
to
baptise
,
as
himselfe
confesseth
,
is
both
vnlawfully
baptised
,
and
so
vnbaptised
persons
by
his
owne
ground
;
thus
is
the
wise
catched
in
his
owne
craftines
.
Againe
in
all
his
6
proofes
,
there
is
not
one
Scripture
confirmes
his
rule
;
his
rule
is
:
That
onely
hee
hath
an
ordinary
lawfull
calling
to
Baptise
,
who
is
called
thereto
by
the
Church
,
but
none
of
those
produced
by
him
,
were
called
thereto
by
any
Church
to
baptise
,
therefore
serues
not
his
purpose
.
Besides
,
they
were
none
of
them
Pastors
of
any
particuler
Flocke
,
which
is
the
thing
hee
must
proue
or
nothing
.
And
for
vs
who
he
intends
his
rule
&
inference
against
wee
haue
and
shall
through
the
strength
of
Christ
clearly
shew
to
euery
reasonable
man
,
either
his
grosse
ignorance
,
or
his
willing
subtilty
,
&
our
owne
innocency
that
wee
all
are
both
lawfully
Baptised
&
baptised
persons
according
to
the
will
of
God
.
And
for
an
extraordinary
calling
wee
challenge
none
,
but
content
our selues
with
what
the
Word
affoords
vnto
vs
,
and
that
which
it
warrants
not
,
is
extraordinary
;
which
is
doctrines
of
Io.
Rob.
of
priuate
communion
with
the
publique
members
of
the
Deuill
and
such
other
his
extraordinary
stuffe
.
These
2.
rules
he
calls
his
Foundation
.
And
for
his
proofes
:
He
first
laboreth
to
make
Iohn
Baptist
,
Christs
Disciples
,
Phillip
,
Ananias
,
and
Peters
example
extraordinary
,
&
therefore
serueth
not
now
for
any
mans
practise
;
the
which
I
haue
formerly
answered
:
vnto
which
I
will
a
●●e
,
that
if
these
seruauts
of
Gods
example
in
Baptising
,
be
not
written
for
our
instruction
,
no
more
is
their
example
for
teaching
;
but
the
latter
hee
granteth
to
bee
written
for
instruction
;
for
hee
confesseth
a
man
may
Preach
and
conuert
,
though
not
in
office
,
and
therfore
the
latter
,
the
holy
Scriptures
concludeth
,
In
that
Christ
hath
coupled
them
together
[
*
](A20358-e36030-b)
*
Mat.
28.1
.
But
here
I
will
aske
him
one
question
.
If
because
the
Apostles
were
extraordinary
men
;
Therefore
there
practises
are
no
directions
to
vs
,
being
not
in
office
of
Pastor
,
&c.
By
what
authority
he
Baptiseth
his
companies
Infants
?
and
who
gaue
him
that
authority
?
He
will
tell
me
,
hee
baptiseth
by
vertue
of
his
Pastorship
;
but
still
I
ask
him
who
ordayned
him
into
that
Office
?
His
company
,
not
being
Officers
,
where
is
his
warrant
for
that
?
I
am
sure
he
can
shew
none
in
Christs
Testament
:
If
hee
bring
Act.
6.
or
Act.
14.23
.
or
Tit.
1.
or
the
like
.
I
will
answer
him
,
these
that
,
ordained
were
Apostles
,
Euangelists
:
If
he
say
,
these
are
written
for
the
instruction
of
Disciples
not
in
Office
;
so
I
say
is
Baptisme
,
Therefore
let
him
either
confesse
,
that
he
Apostles
practise
are
written
for
the
example
of
Disciples
not
in
Office
,
to
Baptise
aswell
as
to
ordayne
;
or
else
let
him
cast
off
his
Pastorship
receiued
of
his
company
not
being
in
Office
,
and
take
vnto
him
againe
his
olde
Popish
Priesthood
,
receiued
by
ordination
through
Rome
,
aswell
as
his
Popish
Baptisme
;
otherwise
the
Godly
wise
,
will
iudge
him
a
blinde
wilfull
man
.
His
2.
proofe
is
little
materiall
,
it
was
The
action
that
Christ
calleth
the
fulfilling
of
righteousnes
,
which
is
still
the
same
,
when
any
Disciple
of
Christ
is
baptised
by
a
Disciple
,
who
(
as
hath
beene
shewed
)
is
called
thereunto
:
and
Iohns
meaning
was
not
,
that
hee
had
need
to
bee
baptised
with
water
,
but
with
that
other
baptisme
the
holy
Ghost
and
Fire
,
which
hee
had
formerly
declared
to
the
people
Christ
should
Baptise
with
.
His
3.
proofe
makes
against
himselfe
,
for
though
the
ignorant
and
blind
Pharises
,
asked
Iohn
,
why
he
Baptised
,
as
Io.
Rob.
now
asketh
vs
.
Iohn
proueth
his
authority
to
Baptise
,
by
prouing
his
authority
to
Preach
;
euen
as
we
doe
:
that
this
is
most
plaine
Iohn
saith
,
I
am
the
voyce
of
him
that
cryeth
in
the
wildernes
,
Prepare
the
way
of
the
Lord
,
&c.
His
4.
is
most
vaine
;
for
is
not
preaching
an
ordinance
,
as
well
as
baptisme
?
also
is
not
preaching
an
action
of
the
mouth
,
as
washing
or
baptising
is
an
action
of
the
hand
?
what
is
the
difference
?
If
either
be
more
honourable
it
is
preaching
,
and
seeing
here
he
confesseth
,
Euery
one
to
whom
God
hath
dealt
a
gift
,
is
to
administer
it
,
in
teaching
;
so
say
I
much
more
in
baptising
;
for
euery
Saint
is
able
to
baptise
,
but
euery
Saint
is
not
able
to
preach
.
To
his
5.
I
aunswere
,
the
Eunuch
was
a
member
of
Christ
Iesus
,
by
faith
and
baptisme
,
and
by
vertue
of
the
same
might
remaine
in
any
particular
Church
of
Christ
where
hee
would
,
for
in
communion
all
must
liue
;
it
is
not
sufficient
to
beleeue
and
be
baptised
,
but
wee
must
also
continue
in
the
Apostles
doctrine
,
and
that
without
delay
;
onely
the
Lord
permitted
the
Eunuch
to
goe
and
dispatch
his
waightie
affaires
with
his
Queene
and
Mistresse
,
and
so
to
liue
in
communion
some-where
;
and
therfore
if
hee
,
or
any
other
fall
into
sinne
,
they
liuing
in
a
communion
where
they
are
watched
ouer
,
(
as
all
must
doe
)
Christes
censures
are
vpon
them
.
And
whereas
he
saith
,
that
if
by
Baptisme
one
becomes
a
member
of
a
Church
,
then
he
that
conuerts
and
baptiseth
the
conuerted
,
receiueth
in
,
and
so
by
iust
consequence
may
cast
out
;
Is
this
so
strange
to
Iohn
Robinson
?
do
we
not
know
the
beginnings
of
his
Church
?
that
there
was
first
one
stood
vp
and
made
a
couenant
,
and
then
another
,
and
these
two
ioyned
together
,
and
so
a
third
,
and
these
became
a
Church
say
they
,
which
we
denie
,
except
a
Synagogue
of
Satan
;
for
was
euer
Church
of
the
new
Testament
made
by
a
couenant
without
baptisme
?
there
is
not
the
least
showe
for
it
.
In
this
they
runne
to
Israels
renewed
couenant
,
Ioh.
Rob.
if
the
other
had
not
beene
bound
to
cast
him
out
,
or
to
seperate
from
him
which
is
all
one
.
This
was
their
owne
grounds
of
old
and
that
from
Math.
18.
but
they
haue
turned
their
old
profession
vpside
downe
,
Francis
Iohnson
in
one
manner
,
and
Iohn
Rob.
in
another
,
that
a
man
cannot
now
tell
what
are
their
grounds
To
his
sixt
that
this
brings
all
confusion
,
in
that
if
none
be
present
but
the
persons
,
baptising
and
baptised
,
how
shall
the
truth
of
this
be
confirmed
?
I
answere
who
was
by
,
but
Philip
and
the
Eunuch
,
that
could
giue
testimonie
to
any
Church
?
who
but
Paul
and
Ananias
?
and
who
gaue
testimonie
to
the
Church
of
Ierusalem
concerning
Pauls
conuersion
saue
Barnabas
and
Paul
himselfe
?
And
for
his
question
,
if
two
or
three
be
instruments
in
conuerting
one
,
who
shall
baptise
them
?
I
answere
,
euen
any
one
of
whom
they
shall
agree
or
any
other
Disciple
present
,
that
was
no
instrument
in
his
conuersion
:
for
we
dow
not
say
,
that
hee
that
conuerts
must
baptise
,
but
may
baptise
.
Christ
conuerted
many
,
yet
baptised
none
,
but
left
that
to
his
followers
:
Paul
conuerted
all
the
Corinths
,
yet
baptised
few
,
other
Disciples
baptised
:
his
chiefe
worke
was
conuersion
.
And
whereas
hee
saith
by
this
ground
a
woman
may
baptise
:
we
say
,
women
may
neither
teach
nor
baptise
in
the
Church
,
though
it
consist
but
of
two
or
three
,
as
Christ
saith
sometimes
it
doth
.
But
out
of
the
Church
,
where
men
Disciples
are
wanting
,
wee
doe
affirme
that
women
haue
been
and
may
be
worthy
instruments
for
conuersion
of
others
but
where
men
Disciples
are
present
,
the
woman
must
not
vsurpe
authoritie
ouer
the
man
,
but
must
,
but
learne
in
silence
.
And
I
desire
it
may
be
obserued
,
that
this
which
Ioh.
Rob.
so
much
contradicteth
in
vs
,
he
hath
laboured
much
in
himselfe
formerly
,
[
*
](A20358-e36610-b)
*
〈…〉
vsing
many
reasons
and
perswasions
,
to
proue
,
〈◊〉
they
that
haue
the
word
,
〈…〉
power
also
,
to
vse
〈…〉
and
bringeth
〈…〉
accord
with
〈…〉
writing
〈…〉
may
ordaine
〈…〉
is
(
which
Iohn
Rob.
giueth
much
probation
of
)
Where
God
giues
the
word
,
there
hee
giues
the
power
also
:
Also
hee
bringeth
Peter
Martyr
,
to
proue
,
that
at
the
first
plantation
of
Churches
,
where
men
want
,
women
may
Baptise
.
His
wordes
are
,
Touching
the
Ecclesiasticall
Ministery
wee
haue
signified
before
,
that
it
may
not
bee
committed
to
Women
,
and
they
are
not
fit
for
it
.
But
now
we
adde
,
that
,
in
the
planting
of
Churches
a
new
,
when
Men
want
which
should
Preach
the
Gospell
,
a
Woman
may
performe
that
,
at
the
first
;
but
so
as
when
shee
hath
taught
any
company
,
that
some
one
man
of
the
Faithfull
bee
ordayned
,
which
may
afterwards
minister
the
Sacraments
,
teach
,
&c.
This
Io.
Rob.
approueth
of
;
&
yet
for
want
of
other
matter
maketh
objections
now
,
against
Peter
Martyr
,
himselfe
,
and
vs
.
Thus
his
6.
which
he
calls
proofes
,
but
may
fitlyer
bee
called
Cauillations
,
are
answered
.
Now
he
pretendeth
to
answer
,
one
of
our
objections
,
as
hee
saith
:
And
this
it
is
;
Hee
that
may
doe
the
greater
may
doe
the
lesse
;
but
men
by
vertue
of
their
gift
,
without
other
calling
may
Teach
which
is
the
greater
,
therefore
and
Baptise
also
which
is
the
lesse
.
But
here
I
must
say
,
he
wrongeth
vs
,
we
doe
not
say
,
hauing
no
calling
,
but
wee
say
,
a
Disciple
hauing
a
gift
,
and
not
being
in
the
Office
of
a
Pastor
,
&c.
may
teach
,
by
vertue
of
Christs
commandement
,
&
the
Disciples
example
which
is
calling
sufficient
;
and
so
doing
the
greater
which
is
to
Preach
,
he
may
doe
the
lesse
which
is
to
Baptise
;
by
the
gift
and
commandement
,
which
is
aswell
for
the
one
as
th'
other
:
that
he
may
doe
both
,
I
haue
shewed
;
that
Baptisme
is
inferiour
to
teaching
,
Christs
example
&
Pauls
formerly
spoken
of
declareth
:
That
hee
that
doth
the
greater
may
do
the
lesse
,
I
proue
thus
.
Our
Lord
Christ
rebuking
the
hypocrisie
of
the
Iewes
[
*
](A20358-e36830-b)
*
Math.
25.
,
Who
thought
it
lawfull
to
sweare
by
the
Temple
,
but
not
by
the
golde
on
the
Temple
:
to
sweare
by
the
Altar
,
but
not
by
the
offering
on
the
Altar
,
saith
Hypocrites
,
Whether
is
greater
the
Golde
,
or
the
Temple
that
sanctifies
the
golde
?
the
Offering
or
the
Altar
that
sanctifieth
the
offering
?
Wherein
he
plainly
proueth
,
that
either
,
it
was
not
lawfull
for
them
to
sweare
by
the
Golde
,
and
the
offering
,
or
else
it
was
lawful
for
them
to
sweare
by
the
Temple
and
the
Altar
;
for
if
it
were
lawfull
to
sweare
by
the
greater
,
much
more
was
it
lawfull
to
sweare
by
the
lesser
:
And
hereby
he
proued
them
dissemblers
,
in
making
a
shew
of
a
reuerent
respect
of
some
of
Gods
ordinances
and
that
the
lesser
,
and
not
of
others
.
and
that
the
greater
.
That
this
is
our
Sauiours
meaning
I
thinke
none
will
deny
.
So
may
I
iustly
rebuke
(
by
this
example
)
the
hypocrisie
of
such
,
as
say
it
is
lawfull
for
Disciples
though
not
in
Office
,
to
Preach
and
conuert
,
but
not
to
baptise
:
vnto
whom
I
may
say
,
Hypocrites
,
whether
it
greater
the
Water
and
washing
,
or
the
Word
that
sanctifieth
it
?
If
it
bee
lawful
to
meddle
with
the
greater
much
more
is
it
lawfull
to
meddle
with
the
lesse
:
and
hereby
you
doe
but
dissemble
,
in
making
a
shew
of
more
respect
of
Baptising
which
is
the
lesser
:
than
you
do
of
Preaching
which
is
the
greater
.
You
must
either
with
Rome
&
England
forbid
all
,
(
not
in
office
)
to
Preach
which
is
the
greater
,
or
else
yeeld
to
the
truth
,
and
confesse
that
one
not
in
Office
may
baptise
which
is
the
lesse
:
for
Christ
hath
coupled
them
together
and
let
none
dis-ioyne
them
.
I
will
now
add
for
conclusion
of
this
,
what
Iohn
Rob.
hath
himselfe
formerly
written
,
First
[
*
](A20358-e36950-b)
*
Iustific
.
sc
.
pa.
430.
thus
.
If
the
Church
without
Officers
may
Elect
,
it
may
also
ordaine
.
If
it
haue
the
power
of
the
one
,
and
that
the
greater
,
it
hath
also
for
the
other
which
is
the
lesse
.
And
again
thus
[
*
](A20358-e36980-b)
*
His
append
.
to
P●rk
.
●
.
pr●●
.
,
Euery
Church
hath
right
to
the
Word
,
Sacraments
&
prayer
within
it selfe
which
are
greater
,
and
therefore
to
Excommunication
which
is
lesser
then
they
;
in
which
himselfe
affirmeth
;
that
they
who
may
do
the
greater
,
may
do
the
lesse
.
But
now
for
answer
to
himselfe
and
vs
,
hee
hath
onely
produced
,
First
,
a
collection
from
the
Scripture
.
2.
A
simily
of
his
owne
deuising
:
his
collection
is
,
Hee
that
may
doe
the
greater
may
not
doe
the
lesse
.
For
(
saith
he
)
Preaching
in
the
olde
Testament
some
might
doe
,
yet
those
persons
might
not
carry
the
Dung
of
the
Sacrifices
out
of
the
Temple
,
nor
the
ashes
from
vnder
the
Altar
,
but
quoteth
no
Scripture
:
his
meaning
I
take
it
is
this
:
That
although
the
Prophets
might
Preach
,
being
not
of
the
Tribe
of
Léui
the
Priest
,
yet
none
might
meddle
with
the
meanest
seruice
of
the
Tabernacle
but
the
Priests
and
Leuites
;
which
being
true
;
what
doth
this
make
against
what
I
herein
affirme
?
euen
nothing
;
because
,
1.
The
Priests
were
appointed
onely
to
this
seruice
:
and
all
others
expresly
forbidden
,
but
no
such
thing
is
in
this
:
for
neither
is
Baptising
appointed
to
the
Pastors
onely
;
neither
are
any
other
Disciples
in
any
measure
forbidden
it
,
but
the
contrary
as
before
hath
beene
proued
.
2.
If
the
Priests
might
meddle
with
all
the
seruices
of
that
olde
Tabernacle
,
then
may
all
the
Saints
(
onely
Women
that
are
in
some
thinges
forbidden
)
meddle
with
all
the
seruices
of
the
new
Temple
&
Tabernacle
,
forasmuch
as
they
are
all
Priests
vnto
God
[
*
](A20358-e37060-b)
*
1.
Pet.
2.5
.
Reuel.
1.6
.
.
3.
Conuerting
and
baptising
cannot
be
called
a
seruice
of
the
Temple
,
but
rather
a
hewing
of
stones
in
the
mountaine
,
&
laying
them
into
the
Temple
,
or
adding
them
to
the
Temple
,
the
which
euery
Israelite
might
doe
[
*
](A20358-e37090-b)
*
Ezra
.
●●
.
&c.
,
and
that
was
not
tyed
to
the
Priests
onely
:
Euen
so
euery
beleeuer
who
is
a
Iew
within
may
not
onely
hew
spirituall
stones
in
the
world
;
but
may
also
lay
them
in
the
Temple
,
that
being
no
part
of
the
Pastors
office
,
which
againe
and
againe
I
confidently
affirme
,
there
being
not
the
least
shew
for
the
same
in
the
Testament
of
Iesus
Christ
,
where
onely
the
Pastors
Office
and
seruice
is
declared
.
Againe
,
for
his
simily
there
is
nothing
in
it
for
1.
They
to
whom
the
King
hath
giuen
Commission
,
to
declare
his
gracious
pardon
to
the
rebels
,
to
them
hath
hee
giuen
power
also
to
baptise
them
as
before
.
2.
I
deny
Baptisme
with
water
to
be
the
seale
of
this
pardon
,
Iohn
Rob.
hath
often
bene
willed
to
proue
it
a
seale
:
which
yet
he
neuer
hath
done
,
The
seale
of
this
pardon
is
the
holy
Spirit
of
Promise
the
worke
of
God
[
*
](A20358-e37170-b)
*
Ioh.
6.27
.
,
It
is
neither
in
the
power
of
the
Pastor
,
nor
any
Disciple
to
set
this
too
:
they
are
but
Ministers
or
instruments
,
whereby
God
doth
conuey
it
into
the
hearts
of
the
faithfull
.
And
thus
I
haue
answered
euery
particuler
,
ha●ing
that
euery
childe
of
wisdome
will
Iudge
the
Aduersary
fully
confuted
,
and
the
truth
confirmed
.
The
rest
of
the
Principles
,
there
is
not
much
controuersie
about
,
especially
of
the
Resurrection
of
the
Dead
and
Eternall
Judgement
;
and
therefore
will
wee
heere
cease
at
this
time
,
praying
that
for
this
our
trauell
,
we
may
gaine
but
this
;
A
serious
consideration
of
what
is
written
:
and
If
any
defects
bee
either
in
Printing
or
binding
,
(
both
which
vnto
vs
are
difficult
)
wee
pray
the
one
may
bee
passed
ouer
;
and
th'
other
may
be
amended
.