wherfore shall not the children be condemned for the sinne of their Father euen so is it now most strongly vrged although God hath not onely forbidden it but plainely said the soule that sinneth shall dye the Son shall not beare the iniquitie of the Father but the wickednes of the wicked shall be vpon himselfe Further I desire it may well be obserued that Mankinde was onely in Adam in their bodily substance ☞ for of one blood God made all mankinde to dwell on the face of the earth and euen as Adam had his body from the earth yet without forme for God gaue him a forme and a soule by breathing into him the breath of life * Gen. 2.7 euen so haue wee all our earthly being from Adam he is the Father of our bodies in respect of matter but our forme and soules come froÌ„ God he is the Father of our Spirits * Heb. 12.9 Eccles 12.7 8.8 that earthly matter was in Adam of which our bodies are made as Adam was in the earth before his body was made Thus no otherwise were we in Adam but as Adam was not in the earth in forme and soule no more were wee in Adam in forme soule And as God gaue no Law to Adam before hee gaue him a soule of reason vnderstanding no more doth he giue to any of Adams posterity any law till he giue them soules of reason vnderstanding as we plainely see by Moses Deut. 11.2 I speake not to your â—hildren which haue neither known nor seen c. They must be taught it when they can vnderstand it Vers 19. The Gospell also speakes to them that haue eares to heare * Mat. 13.9 1 Cor. 10.15 To them that haue vnderstanding that can iudge what is said Further I say it was neuer Gods purpose to execute vpon Adam for that transgressioÌ„ condemnatioÌ„ to hel in that he purposed to send Christ betwixt in whom Adam beleeuing he should be saued If Adam himselfe for his own sin was not condemned to hell without remedy shall any of his posteritie be sent to hell without remedy that for his sinne seeing they fell no deeper in the transgression then he if so deepe Is this equall and right for the Iudge of all the earth to doe The Scriptures saith Gen. 18.25 This is condemnatioÌ„ Ioh. 9. that light or Christ that true light is come into the world and men loue darknes better Ioh. 3.19 Ioh. 16.9 Mark 16.16 Rom. 11.21 and Christ will condemne the world of sinne because they beleeue not in him condemnatioÌ„ consisteth in refusing Christ he that will not belieue shall be damned and not else for God hath shut vp all in vnbeliefe Adam by that transgression depriued himselfe of Gods fauour in that estate wherein he was in Paradice notwithstanding the promise of Christ hath by this his sinne procured this iudgement cursed is the earth for thy sake in sorrow shalt thou eate of it all the dayes of thy life and in the sweat of thy face thou shalt eate thy bread till thou return to the earth for out of it wast thou taken because thou art dust Gen. 3.17 c. and to dust shalt thou returne Thus Adam brought himselfe all his posteritie the earth and euery creature in it Rom. 8.20 c. to vanity and into the bondage of corruption And in this estate are all Adams sonnes begotten and borne so that by Adams sinne vanity corruption and death went ouer all not onely ouer the generation of Adam but ouer all Flesh and the curse extended to the earth and euery creature in it And so Infants haue originall as they call it corruption as all other creatures haue yet you may see that those that dye haue corruption in or by Adams sinne if all not be cast into hell fire which is prepared onely for the Deuill his Angels and the wicked Now for the place by you alledged by the offence of one the fault came on all men to coÌ„demnation Rom. 5.18 Vers 19. For by one mans disobedience many were made sinners that is all c. You see I haue proued before that none of Adams posteritie shall be damned for his sinne but for their owne when they haue a soule of reason and vnderstanding and a righteous law is giuen them for sinne is not imputed while there is no law I haue also shewed that neither Adam nor any shall goe to hell for that sinne but for refusing Christ but this is the meaning of the holy Ghost that by Adams sinne all his posterity haue weake * Rom. 8 3 natures by the which when the commandement comes * Cha. 7.10 they cannot obey and liue but sinne and so dye till when they are aliue without the law so saith the Apostle * Verse 9. and thus is verified that all both Iewes and Gentiles are vnder sinne Rom. 3. there is none righteous no not one there is none that seeketh God they haue all gone out of the way c. Read on the Scripture and you may euidently see that neither this nor any part of Gods word is spoken to or of Infants the Apostle saith vers 9. Now wee know that whatsoeuer the law saith it saith it to them that are vnder the law Infants are vnder no law therefore transgression cannot be imputed to them for where no law is there is no transgression * Rom. 4.15 Thus by Adams falling from this estate he was in and in him all mankinde God giuing man his precepts which man in himselfe by reason of weake flesh cannot obey all men fall vnder the wrath of God and thus they are said by nature to be the children of wrath Ephes 2.3 for the law causeth wrath Rom. 4.15 And this is the Apostles meaning yet as God left not Adam in his sinne but prouided him meanes of reconciliation so hath he for all for both the places proue that as the fault came by one vnto condemnation so by the iustifying of one the benefit abounded towards all men to the iustification of life for Grace by Christ abounded much aboue Adams sinne * Vers 20. not onely of many sinnes in a few persons as is commonly supposed but euen as vniuersally as Adams sinne extended for if all be dead * 2. Cor. 5.14.15 then Christ died for all and the reason that many haue no benefit by it is not because it aboundeth not but because they put the word of Grace from them Act. 13.44 Act. 7.51 and iudge themselues vnworthy of euerlasting life and resist the holy Ghost And thus farre Infants that know not their right hand from their left * Ionah 4.11 that are as destitute of vnderstanding as of malice * 1. Cor. 14.20 that haue no knowledge betweene good and euill * Deu. 1.39 that Christ so often accounteth Innocents * Math. 18.3.4 â—9
14 c. are freed from the law and so sinne is dead in them but when the commandement comes * Rom. 7.8 cursed is euery one that continueth not in all things that are written in the booke of the law to doe them * Gal. 3.10 then they die in sinnes and trespasses * Ephe. 2.1 Verse 8. and must be saued onely by Grace in Christ through faith not of themselues it is the gift of God Againe none shall appeare before Christ to receiue iudgement but those that haue done workes either good or euill and that in the flesh * 2. Cor. 5.10 Reuel 20.12.13 Infants dying haue done neither good nor euill in the flesh Therefore Infants shall receiue no iudgement Ereu. You haue very satisfactorily answered me in this one thing more that much troubleth all men which is Psal 51 5. In which if you giue a plaine answere all else they can obiect is nothing worth Odeg. The words are Behold I was borne in iniquity and in sinne hath my mother conceiued me The question now is whether hee confesseth his owne estate or his mothers If his owne then thus he confesseth to God and desireth him in mercy to consider and behold him whereof he was made as Psal 103 14. of dust weake flesh vnable to resist the Tempter when the law came vnto h m through which weakenesse hee was thus ouercome in these horrible sinnes and thus weake flesh is called sinfull fl sh in which Christ came * Rom. 8.1 in that it is impossible for flesh to keepe the law when it comes Christ is said to be made sinne * 2. Cor. 5.21 not that he was a sinner no more Dauid confessing he was conceiued in sinne doth proue that by conception and birth hee was a transgressour If his mothers then thus either his mother Heuahs or else his mother that bare him and brought him forth whether it mattereth not much the chiefe thing being what this sinne of his mothers is I say it is that curse or punishment for sinne laid vpon her * Gen. 3.16 where the very words agree with these of Dauids I will greatly encrease thy sorrowes and thy conception in sorrow shalt thou bring forth c. so that Dauid doth not confesse his mother-sinne in this place but the punishment that was laid for sinne vpon the mother of all liuing and so vpon Dauids mother and it is frequent with the holy Ghost in the Scriptures to call punishment for sinne by the name of sinne as Christ bare our sinnes * 1. Pet. 2. â—4 and the wickednesse of the wicked shall be vpon himselfe Ezek. 18. â—0 and they shall beare their iniquities and the like and it is neither Dauids sinne nor his mothers he here confesseth to speake properly but his mothers punishment for the fall and his weakenesse through the fall And Dauid did not sinne in being conceiued and borne the soule is the subiect of sinne as before and as Christ teacheth from the soule or heart commeth wickednesse The body is but the instrument thereof Mat. 15.19 the soule comes from God the matter of the body from the parents the soule is very good comming from God the body hath not sinned till it be infected with the soule by transgressioÌ„ of a law and seeing they affirme that the very matter or substance whereof Dauid was made was sin and that this is it he confess th in this 51. Psal Obserue what wil follow of this their dreame The matter whereof all the sonnes of Adam is made is sinne but Christ one of the sonnes of Adam after the flesh was made of that matter therefore the matter or substance of Christs body was sinne It will not auaile to say he was coÌ„ceiued by the power of the holy Ghost that is true but what tho yet also Mary the virgine conceiued him of her matter or substance and if that be good to say that Dauid was a sinner because he was conceiued of his mothers substance and so borne why is it not also good to say that Christ was a sinner because he was conceiued of his mothers substance whose flesh and blood was no other then Dauids mothers and so borne but if it be wicked to say Christ was a sinner because he was conceiued of his mothers substance as it is so is it no lesse wicked to say Dauid was a sinner because he was conceiued of his mother substance seeing the substance of both the mothers was one the same 1. Cor. 15.39 And though the holy Ghost did wonderfully cause Mary to conceiue without the helpe of man yet did he not alter nor change Maries substance for then would it follow as some wickedly affirme that Christ was not made of the same matter and substance whereof wee be made And it is most apparant that wicked harlot Rome to aduance the high estimation they haue of Mary and because also they had inuented originall sin to be in all Infants which was onely their wicked inuention * Orig. sin dec in Concil Carthag therefore in the Counsell of Trent * Ses 5. cap. 1 de pec orig exempted her from sinne to establish both their wicked opinions therin Thus I trust all that shut not their eies may see the difference of the truth error in this thing be so satisfied in the truth that no turning deuice shall cause them to stumble again But if any notwithstanding what is said will not yet beleeue the truth in this I require them to shew by the Scriptures better reasons then they haue yet obiected to proue Infants to be in sin vnto condemnation in hell and when they haue done that let them also shew how they that haue sinned and are vnder condemnation of hell can be reconciled to God but onely by faith in Christ Iesus And if they haue sinned and can be reconciled to God by no other meanes but by repentance and faith in Christ Iesus then are they all left vnder condemnation not for any law that they haue broken for they could not breake the law before they were in forme and soule as before but for their Father Adams eating of the forbidden tree and so are damned for their Fathers sinne contrary to all these Scriptures Let not any thinke that this maketh any thing for them that because Infants haue died many times bodily death for the sins of their parents as the old world Sodome Gomorrah Corah c. that therefore they perish with the wicked in hell for of this other vnreasonable creatures as well as Infants haue alwaies had their portions all flesh must dye and death is losse to none but to the wicked for whom is prepared the torments of hell but vnto the godly and innocent death and all the afflictions of this life are not worthy of the glory that shall be shewed If any aske that if Infants be not vnder condemnation what neede they haue of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consulting that any man should perish but that all men should come to Repentance And th'Apostle saith * 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 1. Ioh. 2.16 is not of the Father but is of this world The like is affirmed in these Scriptures following and almost innumerable Psal 5.4.5 Ioh 34.10.11.12 Ier. 7.31 19.5 3.12 Lam. 3.33.38.39 Ier. 13.27 Ezek 18. cap. cap. 33 11. Math. 23.37 Act. 17.30 1. Tim. 2.4 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 * 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 aâ— all the forenamed Scriptures doe declare Also of his foreknowledge froÌ„ the beginning of the world the Lord knoweth all thinges yet all thinges come not to passe therefore of necessity * Math. 26.53 Christ testifieth himselfe that he could haue prayed and haue obtained more then 12. Acts. 5. legions of Angels and yet God did know that hee should not obtaine them Anaenias solde his possession and yet he might not haue solde it yea hee might haue retained it as Peter witnesseth it was in his owne power The Lord knewe what would befall in Pauls Iourney to Rome yet Paul testifieth it might haue bene preuented Act. 27.21 Many other examples wee haue in holy Scriptures to prooue that although God doe fore-know thinges will come to passe and also foretell them yet they may bee preuented a few among many I will relate and so conclude this Wee may read 1. Sam. 23. Dauid asked counsell of the Lord If Saul would come downe to Keyla and the Lord said he will come downe Then said Dauid will the Lords of Keyla deliuer me into Sauls hands and the Lord saide they will deliuer thee Then Dauid and his men departed from Keyla which when Saul heard hee came not to Keyla Heere we plainely see that neither Gods foreknowledge which is also coÌ„forme to his saying neither yet his Prophesie did cause a necessity for neither came Saul down to Keyla neither did the men of Keyla deliuer Dauid into his hand So that after God had spoken it should come to passe yet notwithstanding it did not come to passe God knew and foretolde that all these would come to passe if they were not preuented The like of Niniueh and many others Ionah 3. God did foreknow and declare what would come to passe which yet notwithstanding might be and was preuented So also of the wicked hee knoweth and pronounceth they shall be damned yet there lyeth no necessitie vpon their damnation for it may be preuented by repentance the which he saith as hee liueth he desireth as hath beene prooued So that mans sinne and destruction ariseth neither from God nor his foreknowledge but from his owne persisting in wickednes and will not returne according to Osea 13.9 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 * 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 yeâ— 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 1 Cor. 4 1â— for in CHRIST IESVS hee had begotten them through the Gospell If any man afterwards had made one of them an Antichristian you cannot say that an Antichristian was begotten by Paul 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 Iohn 8. â— You are of your Father the Deuill for you doe his workes c. seesing therefore God in your place alleaged is called the Maker of the wicked wee must vnderstand it to be in regard of his Creation which was Gods worke very good Act. 17.28.29 so all men that dwell vpon the earth are called the generation of God And also the Deuill beâ—ng called the Father of the wicked we must vnderstand it to be in regard of his worke in him that is his wickednes so that God made the man which is his substance the Deuill made him wicked which is his qualitie God is said to haue Created all thinges in Heauen and the Earth yet are Images of wood and stone the worke of mens hands not for their substance which is Gods worke but for their shape forme and vse Thus I
Ephesians that were thus Elected Remember saith he that yee being in times past Gentiles in the flesh were at that time without CHRIST and were strangers from the common wealth of Israell wanting the couenants of promise hauing no hope and were without God in the world Surely if they were without Christ if they wanted the couenants of Promise if they were without God they were not then really and particulerly Elected but when they had learned Christ then were they first really Elected as the Apostle saith vers 13.14 After yee beleeued yee were sealed with the holy Spirit of promise which is the earnest of our inheritance for the redemption of that libertie purchased c. And consider this place also * Rom. 9 2â— I will call them my people which were not my people and her beloued which was not beloued But if wee were actually and particularly chosen before the Creation of the world then were we also really the people of God and could not at any time be said not to be the people of God and yet Paul doth teach that wee were not the people of God and are now become the people of God so doth Peter also * 1 Pet. 2 1â— and that they yâ— were not vnder mercy haue now obtained mercy wherein their meaning is that wee are first particularly chosen when wee receiue or put on Christ For GOD being no respecter of persons ☞ which is so often repeated in the Scriptures he onely chuseth or Electeth where he findeth Faith and obedience to the Gospell of his Sonne and reiecteth where these are wanting This was Gods Election in purpose from eternitie and in act vpon Faith and obedience of the Ephesians euen as his Election is of all men whatsoeuer whose estates are as the Ephesians once were without CHRIST without GOD without Hope without Promise without Mercy for * 2 Cor. 5. â— Ioh. 2.2 God was in Christ and reconciled the whole world to himselfe committing to his Apostles the worde of reconciliation and that Grace of God that bringeth saluation to all men hath appeared Tit. 2.11 c. proclayming that whosoeuer will receiue that Grace of God by Faith and obedience as the Ephesians did shall haue that actuall Election that they had which is also according to 2. Tim. 1 9 10. Ereu. What say you further to proue that the very wicked that come to damnation had by this purpose of God meanes of saluation if they had not refused it Odeg. As I shewed you that Gods purpose and call was and is vnfainedly vnto all without exception so also I will shew that Christ dyed vnfainedly for all without exception by whose Death all might be saued if they did not reiect it The Apostle saith CHRIST dyed for sinners * RoÌ„ 5.6.8 euen for the vngodly euen for all that were dead * 2 Cor. 5.15 he gaue himselfe a ransome for all men * 1 Tim. 2.6 a Sauiour of all men especially of them that beleeue * 1 Tim. 4.10 he is the reconcâ—liation for the sinnes of the whole world * 1 Ioh. 2.2 and wee know the whole world lyeth in wickednes * 1 Ioh. 5 1â— what shall I need to alleadge more Scriptures the Lord is most plentifull in this thing declaring that he would haue no man perish but that all men should come to repentance 2. Pet. 3.9 not casting away any vntill there bee no remedie * 2 Chr. 3â— 16. Ereu. This that you say cannot be denyed Odeg. For your further satisfaction obserue that Gods purpose was to saue euen those Christs enemies that slew him and hanged him on tree as is testified * Act. 3 2â— 26. First vnto you hath God raised vp his Sonne IESVS and him hath hee sent to blesse you in turning euery one of you from your iniquities also * Act. 5 3â— 31. although they blasphemously resisted and put euerlasting life from them and resisted the Spirit of Grace * Act. 2.51 13.46 18.6 shewing that Gods purpose was to saue them which they refused and so their blood was on their owne heads and their damnation of themselues and they refusing saluation it was sent vnto the Gentiles euen vnto all the world as the Scripture testifieth both by the similitude of the Marriage of the Kings sonne and of our Sauiours Commaundement formerly spoken of as also of the Apostle * Mark 16.15 their sounds went throughout all the earth and their wordes vnto the end of the world That * Rom. 10.18 Cap. 16 25.26 mysterie the Gospell is now opened and published among all Nations by the Scriptures at the commaundement of the euerlasting God for the obedience of Faith * Col. 1.6 The Gospell of saluation is come vnto all the world euen as it came vnto the Saintes at Collossa Vers 23. And it hath bene Preached to euery creature vnder Heauen Thus you see the bountie of God towards all and euery man euen the whole world hee giues his Sonne vnto the Death for them for so hee loueth the world proclaiming to all and striuing with them by his good Spirit â—â—ehem 9 20.30 euen by the Ministrie of his word that whosoeuer beleeueth in him should not perish but haue euerlasting life Now let the Heauen and Earth and all impartiall men iudge whether in all these things God deale not vnfainedly and in good earnest desiring the saluation of all men euen Iewes and Gentiles not leauing any one without meanes of saluation contrary to that Doctrine which you mentioned in the beginning That God hath left the greatest number in sinne without any meanes of reconciliation because he would haue them damned which is most horrible blasphemie in making God to dissemble in all these his sayings Ereu. But seeing there be many neuer heard of Christ how are those Scriptures verified Odeg. This is something hard to many yet God will reueale it to those that feare him Now that the truth of this may bee the easier seene of all let vs first consider whether all men from the beginning euen at all times had a Law giuen from God the breach of which deserued Gods wrath Ereu. Doe you meane another Law then that giuen to Israell by Moses Odeg. I meane that all people hath a Law to obserue and euer had as well as Israell 1. It is confessed of all that Adam had a Law 2. His posteritie as they came to vnderstanding had a Law for some are saide to doe well as Habell Henoch c. some are saide to call vpon God and are called the Sonnes of God and Noah a iust man all which testifieth they had a Law to guide them in the doing of that they did and some are said to be euill doers as Caine Lamech and others and at length the earth was so filled with cruelty and all flesh had so corrupted his way that God destroyed it from of the face
vnto it tying to him the whole house of Israell and Iudah Ier. 13.11 as a man tyeth his girdle to his loynes that they might bee his people and that they might haue a name and pâ—aise and Glory but they would not heare Yea crying out vnto them what shall I doe vnto thee how shall I intreat thee Hosea 6.4 yea sending his owne Sonne vnto them to turne them away from their iniquities and by faith in him to giue them saluation so many of the Isralites yea of the Gentiles as submitted vnto this his calling of Grace by Faith not by Workes they should be saued the rest should be vessels of destruction this he plainely affirmeth in Vers 23.24 Aske the Potter and he will answer thee that hee would be loath to breake any vessell but if it proue nâ—ught then hee will breake it The Husbandman planteth no Tree to be barren The Magistrate would not haue any of his Subjects to be Rebels but if they be hee will shew his wrath and make his power known in executing them If these thinges be good in men how much more are they good in God who saith I will not the death of a sinner but that he conuert and liue and I will not that any man be euill and therefore I forbid all euill but if any contrary to my will and commandement refuse the good which he might haue accepted and dâ— the euill which hee might haue left vndone then doe I shew my power ouer him in that I cast him away â—s the sh ards of a naughty pot and so I haue according to the proportion of all the Scriptures expounded these hard Verses of this 9 Chapter shewing how the potter makes vessels of dishonor and wrath and how they are prepared to destruction and how he maketh vessels of mercy prepared to Glory which in the 24. Vers he plainely declareth Vers 24. that the vessels of mercy are euen vs Vers 25. Whom he hath called not of the Iewes onely but also of the Gentiles as is written in Osea I will call them my people which were not my people and her beloued which was not beloued Vers 26. and where it was said vnto them yee are not my people there they shall be called the Children of the liuing God And of Israell hee declareth otherwise Vers 27.28.29 And for conclusion Paul declareth that the Gentiles the younger which followed not righteousnes Vers 30. haue attained vnto righteousnes euen the righteousnes which is of Faith Vers 31. But Israell the Elder which followed the Law of righteousnes could not attaine vnto the Law of righteousnes wherefore Vers 32. saith th'Apostle not because they were so decreed of God as the Caluinists teach but * Marke these wordes because they sought it not by Faith but by the workes of the Law c. confirmed also in Chap. 11. Vers 67 wherein he saith It is the Election of Grace not of workes and that Israell obtained not that he sought the reason is rendred because they sought it not by Faith but the Election hath obtained it that is the Gentiles seeking it by Faith What can be more plaine then this If any will be still peruerse or ignorant let them be ignorant Ereu. You haue very sufficiently explained this 9th Chapter to the Romans and to my full satisfaction haue resolued mee in euery difficult place thereof but now remaineth an obiection from Act. 13. So many as were ordayned vnto eternall Life beleeued Odeg. This is my answer That as the vngodly that turne the Grace of God into wantonnes are said to bee ordained to death or damnation * Iude 4. So they that receiue the loue of the truth and are obedient thereunto when they heare it are said to be ordained vnto eternall life * Mark 15 16. they that are willing to walke in the way to life are ordained to life and such doe beleeue yet are they not ordained onely for walking in the way of life the First cause of ordination to life is Gods free guift decreed afore the foundation of the world manifested in time through CHRIST whom hee sent into the world to saue all men yet with this condition that euery one that will haue this saluation must beleeue obey the Gospell as is before at large declared as for example A mercifull rich man proclaimeth in the time of dearth that whosoeuer standing in neede will come to his house they shal haue 10 shillings a peece to relieue their want so many as come haue the 10. s. yet their comming is not the first cause of their receiuing it but the mercy of the giuer but if they had not come to his house they shold not haue had it because the giuer will freâ—ly giue it to them that come to the place where he will giue it So that all that had it were ordained to haue it before they came but others were ordained to haue it aswell as they if they had come but they proudly reiected his bounty and would not come for it so are the Scriptures plentifull in teaching that God out of his free bounty before the world ordained to send his Sonne not to condemn the world but that the world through him might be saâ—ed and proclaymed in time this his bounty vnto euery creature vnder Heauen that whosoeuer would receiue this his Grace through beleeuing in and obaying his Sonne should haue it those that would not receiue it thus but would haue it by the Flesh or workes as did the Iewes should not haue it so that to conclude all that beleeued were before ordained to Eternall life they seeking it by Faith the vnbeleeuing were as much ordained if they had sought it by the same way but seeking it by another way vnto the which God had not promised it they were rejected and ordained to eternall death as elswhere I haue largely shewed that all were ordained to the Marriage aswell those that came not as those that came also in this place * Act. 13. at this time and in this company those that iudged themselues vnworthy of Eternall life were ordained to it as well as the other if they had receiued it as the other did as is testified Vers 46. * ⎠* Thus much of Election Of falling away Ereunetes I Now see clearely how all other places may easily bee answered concerning Election and I will trouble you no further in that The next thing I will question with you is whether a man may fall from this his Election there bee many Scriptures seeme to make against it Odegos I holde that as the Promise of Gods Election is Free without any desert in vs originally yet vpon condition of Faith and obedience to CHRISTS Gospell so the same free promise of Gods Election is continued vnto vs vpon continuance in the same condition from the which men may fall away as I will proue manifestly by Scriptures and then answer