a can or a will I mean power or desire that there is neither of them in professed Christians Phil. 2.13 but what is of Gods own working who giveth both to will and to do according to his good pleasure And as for the heathen instead of doing or any desires thereunto as to good there is nothing but backwardness indisposition aversness yea an enmity against any thing that is really good at least in a saving way But alas what persons or cause is there in the world that are so base and degenerate that cannot suborne some luxuriant tongues to plead their case though never so abominable I have now done with this and so proceed to hear what you can speak for your selfe in the defence of the position from the third absurdity which is this The third absurdity If the foresight of sin should be the cause of reprobation then the elect should be equally lyable to the decree of reprobation as the reprobates themselves they all being alike in the corrupt mass and lump of Adams transgression Answ See how he minceth his argument that he may bring forth absurdities from his own expressions and then father them upon us In the front of his argument he putteth in unbelief and the rejecting of the means but leaveth out the word continuing and now he hath thrust out all except it be this one single term Sin that he may bring reprobation to eternal destruction to the narrow scantling of Adams transgression but that shall never be granted by me until I see a better proof for it than he hath yet brought and I can allow him more Scriptures then he hath set down to his argument Iob 14.4 and 15.14 Psal 51.5 all which together with the Scriptures he bringeth do I confess prove that the whole lump of mankind is polluted with Sin and I deny not but that this pollution or corruption is in a measure from Adams transgression but that any ones being reprobated to everlasting destruction in the lake of fire which is the second death is for Adams transgression I deny for although all the fruits and effects of that sin in the first Adam do accompany us untill we come to the dust from whence we were taken which is Gen. 3.16 17 18 19. Womens sorrow being multiplyed and their conception and bringing forth children in sorrow together with the curse that is upon the ground for mans sake so as that man must eat of it in sorrow all the dayes of his life eating bread in the sweat of his face being accompanied with pain and sickness which are the companions of death till he return to the ground for out of it was he taken for saith God dust thou art and unto dust thou shalt return and this was the sentence of that condemnation that God hath pronounced against the first Adam or 1 Cor. 15.27 earthy man and we being then in him when the sin was committed and the sentence pronounced we have our part with him in these things as our portion in this life for the original sin or first transgression But the holy Spirit in Scripture doth no where declare as I could ever yet find nor as any one could ever yet shew me that mans reprobation to the second death is for being in Adams sin nor for sin in their own persons no nor yet for unbelief simply so considered but for continuing in sin and unbelief For if they do repent confess and forsake their sins they shall find mercy and be saved as hath been already proved and if the elect should continue in sin and unbelief and not repent and believe or imbrace the means of Salvation they should be equally lyable to the decree of Reprobation as the reprobates themselves and there would be no difference but they in repenting believing and embracing the means of salvation fall under the unchangeable decree of Gods election so as they cannot miss of salvation as hath been already shewed Answ Truly Sir before this I did not rightly apprehend where the shooe did wring but now I find that it is Original sin that pinches you so sore that you cannot well endure the name of it which had I foreseen I would not have minced any thing in the Argument no not so much as the continuing in sin for howsoever it is that we affirm that Original sin is an hereditary disease which every soul brings with it into the world yet it leaves not a man suddenly no not when he is regenerate but continues to the end of a mans dayes It is the very last enemy of ours that death destroyes so that in respect of this Ante obitum nemo supremaque funera debet dici beatus Now what you have to say against our doctrine of Original sin I find not much in this your discourse for this you grant First that the whole lump of mankind is polluted with sin and which pollution as you say flows from Adams transgression And secondly that all the fruits and effects of that sin do accompany us till death there is onely then your bare denial that eternal death is not the reward or wages of this sinful pollution the contrary whereof is incumbent on me to prove to make my charge good against you with that third absurdity Now to prove that the first sin of Adam was ours not because he is our father by nature though that be a ground of the imputation also but because he is such a father by Covenant and law the law and Covenant of works being laid in pawn in his hand we are to understand that there be three parts in Original sinne 1. First a partaking of the first sin of Adam we all sinned in him Rom. 5.12 14 15. 2. Secondly the want of the Image of God Rom. 3.23 called the glory of God or original righteousness 3. Thirdly Concupiscence or a bentness or proneness of nature unto sin Rom. 7.7 14 17 23 24. As to the first Adams sin is ours really and truly not so much because it is ours as because it is imputed to be ours by God who so contrived the law of works as that it should be made with Adam not as a single father or person but with Adam as a publique person representing all mankind and having our common nature as a father both by nature and law which came from the meer free-will of God He was as the root and stock of all mankind Rom. 5.19 By one mans disobedience many were made sinners i. e. morally and legally but not physically and personally the fruit and effect of which is death and damnation for Rom. 6.23 The wages of sin is death not onely temporal or natural death but as the Apostles Antithesis necessarily carries it spiritual and eternal death in opposition to eternal life acquired by Jesus Christ the second Adam Yea and the whole series and purport of the Apostles discourse Rom. 5.12 to ver 19. carries this clear that every mouth may be stopped
things of the spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned No Sir it is the peculiar work of the Spirit to regenerate and convert Lydia's heart was opened Acts 16. Mat. 13.3 Rom. 1.16 before she so diligently attended to Pauls words The word of God that brought forth fruit did not make the ground good but it was so before by the special working of that Spirit The word which is the power of God to salvation doth not make believers but God first makes them so by sanctifying of their natures and giving them to believe Phil. 1.29 The word of God in Regeneration hath no greater force or power then the word of the Prophets and Apostles had in raising of the dead which had no other operation then to be tanquam signum as a sign of the thing done or as a moral instrument for there is no lesser power requirable in the recovery of a poor soul from a spiritual death to a spiritual life then there is from a natural death to a natural life And therefore as it is Gods peculiar to raise from death to life natural so it is his alone prerogative to raise from a spiritual death to a spiritual life The dead shall hear the voice of the Son of God and they that hear shall live Ioh. 5.25 Yea the same power is exerted in the work of Regeneration or the new creation as was at first in the work of the old creation 1 Cor. 4.6 no less then an hand of omnipotency in them both and therefore not communicable to any creature From all of which I shall hence infer that if it be Gods peculiar work to regenerate and not the word in the hearing of it and that Regeneration is principally necessary to give us ingress into heaven Joh. 3.3 Mat. 5.8 God may then as well regenerate infants by his secret power unsearchable to us though they neither hear nor understand as he doth those that are of riper years by so weak an instrument as the word and Gospel is which hath no such inherent power in and of it self Secondly this your assertion labours of another sickness viz. a false supposition that nothing but actual sins expose men to the danger of being cast into the lake of fire whereas the truth is That original sin or that hereditary pravity we brought with us into the world deriving it from our parents Psal 51.5 who conceived us in sin hath so much of filthiness and uncleanness in it that God may justly cast a new-born infant into the lake of fire for it unless it be washed clean by the blood of Jesus who is the alone way the truth the life Joh. 14.6 and through whose alone merits we have an access into the Holy of Holies into which place are admitted onely these whose names are written in the Lambs book of life Rev. 21.27 Luke 10.20 Rev. 20.15 whose names are written in heaven registred there in the eternal immutable decree of Gods election unto life all the rest whose names are not there recorded infants as well as others are cast into the lake of fire which is the second death But enough of this at present I shall be sure to meet you again more about this when you lay out your strength against original sinne Another thing which you give out in the nature of a reason why infants cannot be damned is viz. for that their not having of faith will never be charged upon them as sin Sir suppose I grant so much and so likewise what you produce out of Rom. 4.15 as a confirmation or rather as a reason of your reason for where no law is there is no transgression both may be very true as set disjunctively but as you have woven them both into one sentence they may not be true nor applicable to your purpose for herein you vary your terms that which you write takes notice of sin the text speaks of transgression wherein I conceive sin and transgression are not terms convertible for though every transgression of the law be a sin yet every sin is not a transgression of the law as in the case now before us for original sin though it be a sin properly and really yet it is not a transgression of the law as personally acted in and by the infants but as imputatively and as a defect of original righteousness So what you further say by way of illustration that there can be no law to infants as such and sin is not imputed where there is no law I grant you as to infants now in existence which law might require the exerting or putting out of any act or duty which their minority is uncapable to receive or to perform But I must withall tell you that as Adam as a publick person as a root and stock received Grace righteousness and holiness for him and his even for those in his loins so he received a law to him and his even the Covenant of works do this and live which law was incumbent not onely on Adam himself but likewise on all those that were in his loins So that infants now are born under a law and their want of original righteousness and that for the defect thereof their being conceived and born in sin and uncleanness shall be a deserving cause of their just condemnation What you bring forth in evidence to what you here aim at viz. Rom. 5.13 sin is not imputed where there is no law is so far from answering your desire that it cuts the throat of your assertion For the clearing whereof its expedient to search into the mind of the Spirit by the scope of the place The Apostle in this Chapter is prosecuting that grand point of Justification by faith in Christ and ver 11. laies down this that we have received attonement by him whence he makes this corollary ver 12. that as by the first Adam sin and death entred into the world so by Iesus Christ righteousness and life are restored to us But ver 13. he meets with an objection that sin is not imputed where there is no law where he argues after this manner If all have sinned in the loins of Adam then those likewise have sinned who lived before the law was given by Moses but before the law was given there could be no sin because where there is no law there is no transgression as Chap. 4.15 and therefore all have not sinned in Adam Now here the Apostle denies the assumption or minor proposition affirming the contrary that sin was before the law given by Moses constantly affirming that howsoever it was not imputed i. e. reckoned or accounted or reputed to be sin yet indeed and in truth sin was then in the world and this being of sin in the world before the law ver 14. he proves by the effect viz. death was then in the world and that all had sinned because that
by a comparison of our righteousness and life received by Jesus Christ with sin and death contracted from Adam that as by the disobedience of Adam we were made sinners viz. sinners by imputation his sin being laid upon our account as much as if we our selves had eaten of the forbidden fruit So by the obedience of Christ we are made righteous i. e. righteous by imputation God being so pleased to accept of Christ his righteousness as though we in our own persons had fulfilled all righteousness either in doing or in suffering See for further satisfaction 1. Cor. 1.30 and 15.22 and 2 Cor. 5.15 The second thing considerable in original sin is a privation of the Image of God the glory of God or original righteousness of this see Rom. 3.23 Eccles 7.29 Ephes 4.24 which uprightness had been hereditary had man kept his first station but he failing in the breach of the holy law of God he lost that righteousness both to himself and all his posterity So that there unavoidably succeeding a defect of conformity to the law of God which sinless nature did enjoy necessarily must it draw with it the sin of that nature which it voluntarily had contracted viz. Original unrighteousness Whence I reason thus Every transgression of the law of God takes along with it the true and proper name and nature of sin and to have eternal death as the reward thereof 1 Ioh. 3.4 Rom. 3.23 But every defect of conformity with the law of God is such a transgression Therefore c. The Minor is proved from those places 1 Cor. 2.14 and 2 Cor. 3.5 Rom. 3.10 and Rom. 7.18 cum multis aliis The third thing considerable is a proneness aptitude and bentness to sin not by imputation but by inclination As the young Lion and the young Serpent have not the bloudy and stinging nature of the old Lion and the old Serpent by imputation but by natural and intrinsecal inherencie so it is with men from the womb they are sinners from the birth bringing into the world a body of sin and death Whence I argue thus Every evill concupiscence or proneness in man to sin or rebellion to the law of God or enmity to God carries with it the name and nature of sin But original sin Synecdochically taken for the habit of original unrighteousness is that evil Concupiscence or proneness to sin c. Therefore For the Major I presume none dare question it and for the Minor that is confirmed abundantly and that in a special manner in the greatest part of Rom. 7. where the nature of original sin is most lively represented and the Apostle not onely for himself but for all others bemoanes their sad estate in respect of the natural inherency of that depravation of our nature And whereas you Sir were pleased to supply me with places to prove what I intended as to original sin I must tell you it was not for want of stock that I had then in store but onely because I would not then in so short an epitome be tedious and troublesome to such dissatisfied persons for whose alone satisfaction I composed that breviary but never intending it should have been exposed to publick view it was onely your pleasure to bring it into the sun light naked and bare as it was And therefore that you may see that the subject is not any wayes lame or defective for want of sufficient authority to support it take these texts of Scripture ex abundanti for the confirmation of it Gen. 6.5 and 8.21 Iob 14.5 Psal 57.7 Isa 64.10 Ier. 17.9 Matth. 15.12 Ioh. 3.6 Rom. 5.12 c. and 6.16 c. and 8.6 7. c. Eph. 2.3 and 4.22 Col. 3.9 11. Tit. 3.3 Heb. 12.1 Iam. 1.14 15 c. For what you conclude this paragraph with that if sinners should repent confess and forsake their sins they should find mercy And if the elect should continue in sin and not repent c. they should be equally lyable to the decree of Reprobation I say Sir though to affirm this doth utterly interfere with your first position where you affirm that the elect cannot become reprobates neither can reprobates become elect And yet there is some truth in it according to the Gospel manner of expressions but this hath been fully spoken to already Your next encounter is to answer a place by me quoted where you write thus But yet lest it should be thought that there is some weight in that Scripture which he quoteth out of Ephes 2.1 2 3. Children of wrath even as others to prove that reprobation to the second death is for that sin in Adam or that infants dying in infancy should be cast into the lake of fire for the same I doubt not but by the help of my God I shall make it appear that there is no such thing in it for first consider that these words in ver 1. you hath he quickened who were dead in trespasses and sins cannot relate to their being in the corrupt mass or lump of Adams transgression for that is but one being in the singular number but that which is there spoken of is in the plural number or more than one to wit trespases and sins Secondly it doth appear that it doth not relate to that sin they had as they were new born infants because it relateth to their conversation or course of life as they had a being in this world ver 2.3 wherein in time past ye walked according to the course of this world amongst whom we all had our conversation in times past c. By which it doth appear that he doth not speak to the Ephesians of what they were as they first came into the world as Infants for they could not upon that account be said to walk according to the course of this world neither can new born Infants as such be said to have their conversation in times past in the lust of the flesh of the mind and therefore they were not children of wrath upon that account but the Apostle there speaketh of that course of life or conversation in which they lived in time past as they were grown persons in the lusts of the flesh and the mind fulfilling the desires thereof and being by nature the children of wrath even as others Answ What man are you so confident of this first fruits of your brain as to think that you have answered all things of weight in what I have formerly written to your positions Truly Sir if I have any judgement at all there is not one parcel of all that I have delivered that you have given the least colour of satisfaction to But let us examine the reasons you give in why those words were the children of wrath even as others cannot prove reprobation to the second death or expose infants to a desert of the lake of fire Your first reason is because those words ver 1. you hath he quickned who were dead in trespasses and sins cannot
who gave up themselves as a sacrifice for the testimony of the truth as it is in Jesus Or what make you of those nearer within our own cognisance as of Jewel Bilson Morton Usher Hall Davenant the glorious Lights of this Nation in their Generation and the splendor of Europe to all succeeding ages Can your goose quill dash out their lustre and make their memorials to rot No I cannot endure that such a mushrome as you are should detract from their learning piety and intergrity for as Learning hath no greater enemy than a Dulman or an Ignoramus so piety and honesty find no greater adversaries than a prophane walker or licentious liver For your second Reason doubtless it is the Prerogative Royal of Jesus Christ to rule in the Consciences of men alwaies provided they be consciences orderly regulated and that instead of Jesus Christ in the conscience the strong man armed Luk. 11.21 2 Cor. 11.14 that is the devill be not there who often transforming himself into an angel of light pleads conscience when alas in many it is nothing else but wilfulness or affectation of singularity and then he ought to be unroosted and the man reduced to conformity notwithstanding his plea of conscience It is not every pretender to Conscience that is to be indulged with an immunity from coaction or coercion For suppose a man irregular in his course and conversation or that in other things he hath a Cheverill conscience and can swallow down a Camell shall this mans plea of conscience be accepted in case of Religion Or suppose a man in the opinion that he holds or practices that he useth making a plea of conscience for his so opining and doing shall yet be imperious scornfull proud turbulent self-conceited these are strong presumptions of what spirit that man is of No such who have a just plea and title to conscience and priviledges thereof they are meek lowly humble jealous over their own hearts thinking others better than themselves And that with all he fasts praies hears reads using all possible means better to inform him that so if it be possible he may keep the unity of the spirit in the bond of peace That Text of Scripture which you bring to evidence what you would have makes but little for your purpose if without inforcement it may speak the mind of Christ wherein though I might say that parabolical argumentations prove no more than for what they were first spoken Yet to take our Saviours interpretation the tares are children of the wicked one i.e. the devill and then from thence with as much strength of argument we may conclude that no thief nor murtherer nor adulterer nor any other malefactor is to be punished or removed before the end of the world any more than he that blasphemes the name of the high God give a reason against it he that can why a Heretike should receive any more indulgence from that Text than a notorious Malefactor But doubtless the scope of our Saviour in that parable is to signifie unto us the lot and condition of the Church of God in this life and that there can be no expectation of an universall purity in this life but that there will be still tares amongst the wheat bad men will be intermingled amongst the good neither can they be totally rooted out till the end of the world And as that Text doth not inhibite reproofs from the ministry towards evill workers Rom. 13. so neither doth it restrain punishment from the Magistrate for he beareth not the sword in vain And one thing is remarkable that Christ who forbad the plucking of the tates up did not yet forbid the Magistrate to hinder the sowing of them but that in his wisdome and godly care he may put a restraint both upon the Pulpit and Press from such incendiaries that promote and propagate such uncouth doctrines and opinions without any prejudice to the liberty of conscience And thus from your Text I come to your Conclusion whiâ—h is And therefore they have tolerated all Religions that 〈◊〉 peaceably in the Common-wealth except Popery and Preâ—â—â—y whose principles and actions also have been made appear to be against the present Government They have as you say tolerated such Religions and I wish from my soul that they may not repent too late of such Toleration for if we may judge of things by the issues and events there were never heard of the like hideous and horrid blasphemies in any age of the world more than since Toleration was on foot They might perhaps whisper them before but now they speak them with a full mouth So that England which not long since was accounted as an immaculate Virgin and so the glory of the world for soundness of Doctrine and purity of Conversation is now lookt upon as a Babell and confusion of opinions and the sink of all Heresies And one thing I cannot let slip without some observation that such are concerned in this Toleration who live peaceably in the Common-wealth and whose principles and practices are not inconsistent with the present Government I am much amazed then how it comes to pass that your sect of all others the Anabaptists I mean should come to have any share in this indulgence since that of all heresies that ever I have read or heard of there is not any one that carries such a diametricall opposition and direct antipathy against the publike peace of a Common-wealth as do the principles and practises of the Anabaptists I would not willingly if I know mine own heart bear false witness against my neighbour no though mine own interest were concerned in it much less against a society of men and that especially in the case of God And therefore what I write are either collections from your own Authors or from men who are of unquestionable authority and fidelity in their relations And first for their principles and therein I shall give you only but a taste as 1. That it is not lawfull for a Christian to bear the office of a Magistrate with the safety of a good conscience now in the times 〈◊〉 the New Testament if he do they put the question whether such a one can be saved 2. That the office of a Magistrate extends only to the duties of the second Table 3. That it is not lawfull for a Christian to go to warfare nor to have imposed upon them any watches or wardings 4. That it is not lawfull for a Christian to bear any arms offensive or defensive either for the defence of his Country or himself or to offend his enemy 5. That it is not lawfull to go to law 6. That it is not lawfull to take an oath before a Magistrate 7. That it may be lawful to have more wives than one at one time 8. That it is not lawfull to punish any Malefactor with death 9. That there ought to be a community of goods I willingly overslip their other more horrid opinions as