temptations and to reserve the unrighteous to the day of judgment for punishment Likewise v. 21. The dog is turned to his own vomit again and the sow that was washed to her wallowing in the myre They were alwayes then in truth but Dogs and Swine though sometimes vomiting dogs and washed on the out-side as swine are in the waters And yet more plainly of the same persons Iude sayth v. 4. that they were ungodly men and before of old ordained to that condemnation and such as crept in unawares They were at the best but hypocrites in truth and such as had crept in unawares though seeming for a time to others and it may be to themselves also sanctified and purged by their outward profession which profession formerly by them made the Apostle upbraids them with to their greater confusion To Heb. 10. 29. the same answer serveth The form of speech is but conditionall If we sin wilfully c. v. 26. which proves that if any so sin then there remaines no more sacrifice for him but proves not that any truly justified and sanctified doth so sin If it be asked to what end then serves the fearfull denunciation used I answer first to keep the truely faithfull from so sinning 2. to awaken even the secure if not not desperate 3. to paint out the fearfull state of incurable hypocrites and Apostates And as the particular persons unto whom the Apostle there hath reference could not by him certainly be discerned ever to haue been truely and inwardly sanctified for what man knoweth the things of a man saue the spirit of man which is in him so by their after course of Apostasie from Christ he seemeth not obscurâ—ly to gather and pronounce of them that at their best they were but hollow-hearted as v. 38. 39. making an opposition between the truly just that liues and perseveres notwithstanding all temptations by faith and those with-drawers to perdition So chapt 6. speaking of the same and like persons If they fall away v. 6. he insinuates against them v. 8. that they were never other then thorny earth opposed to good earth bringing forth hearbs meet for him that dresseth it As also v. 9. 10. he makes it a poynt of Gods righteousnes not to forget the work and labour of loue of the truely faithfull or beloved viz. so as to suffer them to fall away from the things which accompany saluation With which accords that else-where Faithfull is he that calleth you which will also doe it that is will preserv the truely faithfull blamelesse unto the comming of the Lord Iesus Christ as doth that also in the parable where onely the seed sown in the stony or thorny ground withered and was choked before the harvest but not any one corn sown in good ground To 1. Tim. 1. 19. where it is sayd that some as Hymenaeus and Alexander by name haue put away a good conscience and made shipwrack of faith I answer letting passe other things that Paul speaks no more of them then he knowes and so not knowing their heart and inward man which onely God doth he speaks of their faith and good conscience not as considered in their hearts which he knew not but in outward profession whereof he had taken knowledge The same answer serveth to 1. Tim. 5. 12. if by the first faith there be not meant these womens former promise of serving the Church in the widowes or Deaconesses office and then it is nothing to the matter in hand It is not sayd Exod. 32. 32. 33. in the text but in their glosse that some written in the book of life may be blotted out Moses onely desires-there that if God would not pardon his peoples sin and bring them into Canaan he would blot him out of his book But the Lord answers him in the same place that that cannot be but that he that sins against him him he will blot out Is it to be conceived that Moses for the sin of others whereof he was altogether innocent yea for his holy zeale and loue towards Gods people should be blotted out of the book of life If you say that yet some to wit sinning may be blotted out I grant it in Gods sense but not in theirs For first this is meant of temporary and not of eternall life of the blotting their name from vnder heaven of the destroying them and making of Moses a nation greater then they Of that of which God is sayd to repent upon Moses his prayer v. 14. which was onely in regard of their temporall state and life 2. It is not onely vanity but impiety also to affirm that these persons were ever truely justified and sanctified Not onely Moses and Aaron but God himselfe upon this very occasion testifies the contrary v. 9. 22. Deut. 9. 7. 13. To Psal. 69. 29. I answer that David means no more then that his adversaries should no longer be continued in the Church and fellowship of Gods people the latter part of the verse expounding the former Let them not be written with the righteous which the Prophet Ezechâ—el termes not being vvritten in the vvriting of the house of Israel And seeing David here speaks of certain particular persons his adversaries let these men shew the markes by which he knew certainly that they were once truely justified and sanctified or by which they know them so to have been They take that for granted in which the maine question lyeth and laying such foundations what can their building bee As the Black-more changeth not his skin so neither doe they their bold manner in putting their glosse for the Scripture as appeares in the next place cited by them Rev. 3. 5. Christ there teacheth that some namely they that over-come shall not haue their name blotted out of the book of life They bring him in saying that some vvritten in the book of life may be put out God blots not out their name that overcome and if any overcome not in the spirituall warfare it shewes his name was never written there All that dwell on the earth shall vvorship the beast vvhose names are not vvritten in the book of life of the lamb On the contrary the Saints indeed and elect get victory over the beast by faith and patience That by the Talents given to the servants Math. 25 is meant the graces of justification and sanctification and not the gifts of the Spirit given for the edification of the Church as 1. Cor. 12. 7. Eph. 4. 8. is their presumption Iustification sanctification make men the servants of Christ at first these talents were given to them that were servants already and that according to their severall ability for their speciall places Besides the taking away of the talent here spoken of is not in this life but at the day of judgment and therefore is unskilfully brought for their purpose Touching Pauls affirming that the Saints at Rome were justified by faith Rom. 5 and yet
is subject to his will and his will is that they should take the medicine The substance of their objection is that God will not and therefore cannot cure men otherwise then by their receiving the medâ—cine offered Christ and his benefits Very true God wâ—ll not nor can so doe by his revealed will which to us is the rule of his power But where they say that Gods power is subject to his will this must be otherwise understood then as they do conceiving it to be of that work of his will by which he appoints others what they shall doe whereas it is to be understood of that work of his will by which he appoints in himselfe what he will doe in or about others As where it is said The Lord is in heaven and doth whatsoever pleaseth him that is whatsoever he wils the meaning is not that he doth or that his power is ruled by what he commands others to doe but by his will or purpose of doing himselfe what pleaseth him God so wils the conversion of all to whom the Gospell comes as to command the same and to approue it where it is but hee wils the conversion of some namely the elect with another and further intention of will setting a work the power of his Spirit in their hearts effectually and as they speak irresistably to convert them by taking away their stony heart and giving them an heart of flesh and by putting his Spirit within them and causing them to walke in his statutes Gods power then is not subject to his commanding will alwaies to work alike where he commands alike but it is subject to his purpose of will in himselfe according to the good pleasure thereof to work or not to work by means of his commanding will The Arguments of proofe distinctly follow 1 Arg. To receiv Christ and his grace is to beleev in him this beleeving or faith by which we are saved is the gift of God and not of our selues So as not onely the medicine it selfe and offer of it but also the hand to receiv it with which is faith and a beleeving heart is Gods gift The Phisition offers and giues to the receiver the medicine but not the heart and hand â—o receiv it but God giues these also to them that doe receiv Christs justification and sanctification and salvation by him If it be said that God giues faith by preaching and exhortation to receiv it though he add no further work I answer that then God giues this gift and grace of faith as well and as much to them that receiv it not but remain still unbeleevers as to them that beleev yea more to many unbeleevers as having more and more excellent outward means then many that receiv it It is therefore absurd to say that God giues faith or to beleev unto him that never beleevs specially faith being such a gift as hath no existence but in the heart of him that beleevs 2 Arg. The Apostle elsewhere pronounceth all men either spirituall or naturall Of the naturall man he testifieth that he doth not nor can discern of themselvs the things of God but that they are foolishness unto him but of the spirituall that he discerns of such things and receivs them The naturall man he neither doth nor can the spiritual he both can and doth What is it then that of the natural makes the spiritual man that can doe these great things the bare publishing and proclaiming of this spirituall and gracious medicine in and by Christ Not so for too many alas remain naturall still to whom the Gospell of grace is very plenteously preached What then Is it his freewill to receiv it to whom it is preached Not so neither for his will is but the will of a naturall man who neither doth nor can discern and receiv the things of God till he become spirituall It is then Gods holy Spirit which he giues to one that hears the Gospell and not to another which makes one hearer spirituall and not another thereby changing both the will and whole man of him to whom he giues it 3 Arg. A third is taken from 1. Cor. 3. 6. 7. Paul plants Apollo waters but God giues the increase And Neither he that planâ—eth is any thing nor he that watereth but God that giveth the increase The Corinthians did too highly advance the Ministers by them factiously adhered unto as is evident setting them in Christs and Gods place the Apostle thereupon puls them down and sets them in their owne place shewing that except God and a further work then their preaching how sound and excellent soever all â—s nothing But by these mens device there needs no further work of grace from God then the gracious proclamation made by preaching to be received by mans free-will and so Gods further work of giving the increase is quite shut out 4. Arg. When the Iewes Ioh. 6. murmured at Christs words he to stop their mouths and to prevent his Disciples offence-taking sayth that No man commeth unto him except the father which sent him draw him If any say that God drawes men to Christ by the preaching of the Gospell it is true but not to the purpose of the place for so the Iewes were drawn that came not as well as they that came and beleeved There is then requisite that men may come to Christ or beleeue on him a further drawing then that by the outward preaching onely Not that God drawes men as horses draw a cart or by any violence or compulsion against or without their will but that he makes them by the inward work of his Spirit joyned with the outward word of unwilling willing effectually driveing away ignorance and rebellion and so enlightening the minde as to asâ—â—ns and the will to consent 5 Arg. Lastly these adversaries suffering their mercifull Phisition to go no further then the proclaiming offering of the medicine of grace to the sick of sin do therein make many despisers of all grace and goodnes so living and dying and perishing for ever more bound and beholden to God and his grace then many other the most faithfull holy and happy servants of Christ. The reason is plain for that many liveing and dying impenitent haue had the Gospell in a far more full and plenteous manner and measure published and preached unto them with all other outward motives and provocations of grace then many that truely beleev and repent These adversaries to the grace of God would make the faithfull servants of God more Pharisaicall then the Pharisees themselues with whom they consort in divers poynts of their faith The Pharisee that went up with the Publican into the Temple to pray yet thanked God that he was not like other men as extortioners unjust c. nor as the Publican But by these mens doctrine we should thank our selues â—f we be not like the wicked and gracelesse men and not God for God by
person in the world and so might haue been an effectuall price for all if it had pleased the Father and him so to haue ordained But that it was the Fathers purpose in giving his Son or his in giving himself to the death to pay the price of the sins of the whole world and of every particular person therin and to satisfy Gods justice for the same we deny and they in vaine go about to prov That Christ dyed for sinners and the ungodly and such as were dead Rom. 5. 6. 8 we grant as being the Apostles assertion but that he dyed for all such is their bold addition and which is worse plainly against the drift of the place The Apostle having before treated at large of justification by faith shews in this chapter the singular benefit acrewing therby to the faithfull as peace with God accesse into grace rejoycing in hope of the glory of God and that also in tribulation that their tribulation working patience their patience experience of Gods power and grace in sustaining them that experience hope that they should never be confounded as having such assurance of the loue of God in their hearts by the Holy Ghost given of God unto them The ground of all which hee layeth v. 6. 8 for that Christ dyed for them being ungodly and sinners and thereby appropriates this dying of Christ unto these sinners who are in their time thus justified by faith haue peace with God c. which limitation the Apostle most plainely makes where he saiâ—h For when we were yet without strength God commendeth his loue towards us in that while we were yet sinners Christ dyed for us He speaks of them and them alone in this plaee as dyed for by Christ who were justified by him And let me here turn into the very bowels of these mens errour the sword of the spirit which the Apostle in this place puts into mine hand and proue briefly but evidently that Christ dyed not for all and every person as is said but onely for them and for all them who in the end are saved and obtain eternall life by him These men and rightly in this very place make it all one for Christ to die for sinners and to be their reconciliation as the Apostle makes them all one who are justified by faith and for whom Christ dyed Shall we then make doubt to conclude with the Apostle that they which are justified by Christ bloud which are the sinners for whom hee dyed v. 9 shall be saved from wrath through him v. 9 or that they which are reconciled to God by the death of his Son that is say they for whom he dyed shall much more be saved by his life For which purpose also hee after enters into comparison of the first and second Adam shewing that as by the offence of one all were dead so by the righteousnesse of one the gift of grace should abound to many or to all by which gift afterwards he shews himselfe to mean both justification and reigning in life He puts the two Adams as two common roots the former as a naturall root and the latter as a spirituall and affirms that all that were and are in the former and naturally growing of him dyed by his sin and proportionably that all in the latter liue by his righteousnes I say that were in the first Adam for Eve though she were of mankind yet dyed not by Adams sin because she was not in him when he sinned neither yet Christ as man not coming of him by naturall generation but by miraculous operation of the Holy Ghost So on the contrary they and onely they who by faith are planted in Christ and justified by his bloud shall be saved from wrath through him and receiving of the gift of righteousness shall raign in life by him The Apostles meaning therefore is not that Christ died for all particulars but that all for whom he dyed shall be saved by him which seeing all are not it followeth that he dyed not for all as they mean For the right interpretation of 2. Cor. 5. 14. 15. For the loue of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselues but unto him which dyed for them and râ—se again and of many the like places the common and true rule must haue place that note of universalitie as all whatsoever and the like must be restrained to the matter in hand as Whatsoever ye shall ask in my name that I will doe that is whatsoever according to my will So whatsoever they the Pharisees bid you doe that doe to wit accordâ—ng to Moses So they that beleeved had all things common that is all things lawfull and for necâ—ssitie Likewise Luk. 4. 1. All the world should be taxed that is aâ—l under Caesar which a great part of the world was not So All things are lawful for me and I become all to all that is not all absolutely but all things in themselves indifferent and of that kinde of which the Apostle speakes I then answer that by all in this place he means all of that sort of whom he speakes all whom the loue of Christ constrained all that so judge of Christs death all that were dead that is were dead but are aliue by grace and so should not henceforth live to themselues but unto him which died for them Christ that one Mediator died for all them To 1. Tim. 2. 6. Christ gave himselfe a ransom for all We answer that by all is not meant all particulars in the world but all sorts of people as well Kings which many Christians considering their cruell hatred of Christ and other enormities thought rather to be prayed against then for as others The Apostle here informes them better and that Christ dyed for all and would haue all that is men of all sorts saved even Kings as well as others It is not possible for any Christian to pray for every particular person in the world nor lawfull to pray that God would saue all in generall seeing we know by the Scriptures that all shall not be saved and are also forbidden to pray for some in particular The Apostle 1 Tim. 4. 10. speaks not of Christs dying for all men but of Gods saving of all men specially them that beleev If he speak of salvation by Christs death God should save unbeleevers so living and dying for he sayth not that God would be but that God is the saviour of all men He speaks apparantly of Gods providence over all preserving good and bad yea saving man and beast specially them who suffer reproch because they trust in the living God To conclude Those for whom Christ died he died alike for and therefore not specially for any aboue others but alike for all for whom he dyed To 1. Ioh. 2. 2. I answer that
as in a generall root was so conceived and brought forth by his mother in sin Secondly it is one thing to be conceived and born in sin another thing to be made of sin The former David affirms of himself the latter they vainly impute to us and refute in us with many words That Infants are under condemnation that is naturally guilty thereof hath been formerly proved that actuall faith in Christ is required for their reconciliation to God doth not follow hereupon Actuall I say for the seed of faith they haue and of all graces for but by Gods holy Spirit in them which carries all graces with it they cannot be holy and so not bee glorified if they be not holy first but that hereupon they need actuall faith is their saying without proof Actuall sins indeed require actuall faith but for sin in disposit on called originall why may not faith in disposition suffice through the mercy of God for the applying of it About the Infants of Sodom and Gomorrah they discourse marvellously as first in ranking them in their deaths with unreasonable creatures in theirs secondly in making them not onely innocent but godly also The Scriptures teach that besides the temporary death those Cities suffer the vengeance of eternall fire Let them proue children not to haue been of those Cities If God exempted them or any of them from that vengeance it was not for any condition cōmon to them with bruit beasts as they insinuate but with respect to Christ besides whom the Scriptures acknowledg no other Saviour nor no other salvation but by him ADVERSARIES TO a question moved by themselves What need Infants haue of Christ if they be not under condemnation they answer that through his redemption they liue and moue and haue their being and injoy all other earthly blessings with resurrection from the dead and glorification 1 Cor. 15. 12. DEFENCE THus they make Christ and Infants amends But how proue they that by Christs redemption they liue moue c The Scripture Act. 17 to which they haue reference is meant of the naturall life of all by Gods work of creation and providence which is nothing but continuation of creation and nothing at all to Christ as Redeemer The redemption for which Christ came is from sin and so from the curse due for sin as the Scriptures every where testifie The first Adam was made a living soule the last Adam a quickning spirit We haue therfore our naturall life motion and being common to Heathens with Christians by the first Adam our spirituall and glorious life by the second Lastly the Apostle saying 1 Cor. 15. 22 In Christ shall all be made aliue speaks onely of all beleevers as is evident v. 14. 17. 18. 19 who haue Christ for the first fruits and are Christs v. 20. 23. Are any Christs but Christians Is not the lump and the first fruits one Men should haue risen again though Christ had never come or been promised but to condemnation Our resurrection onely in regard of the glory of it is from Christs glorious resurrection And if Infants haue glorification from Christ then they haue the pardon of sinne from Christ also 1 Cor. 15. 17. 23 and therewith his Spirit dwelling in them for sanctifying and quickning them Rom. 8. 9. 10. 11. These men divide Chrst making him a King to some for glorification to whom hee is not a Priest for redemption by his bloud Next to a question by themselvs moved How wee must haue the Son they answer by keeping his commandements forgetting faith by which alone we receiv Christ from which followeth loue purity of heart and obedience Which faith hath more properly the consideration of a condition as a hand to receiv a promise then of an act of obedience to a commandment It is true being rightly understood which they add that repentance is of all sin to wit particularly of all sins known and generally of sins unknown For Who can understand his errours Cleanse thou me from secret faults said he that observed and knew his wayes better then either these men or I. Doe they think nothing amisse slips from them in thought word or deed or ever hath done whereof they doe not or haue not repented particularly Is their knowledge so perfect as they need not pray for further enlightning as Eph. 1. 17. 18 Are they certain they are ignorant of and erre in nothing in the Scriptures written for their bearning This their book sufficiently reproues their Pharisaicall dream of perfection Where speaking of Idolatry they affirm that God cannot bee worshipped after a false manner they expresly contradict the Scripture saying The people did sacrifice still in the high places yet unto the Lord their God onely Here was worshipping the true God and him onely and yet after a false manner in a respect The same the Apostle teacheth the Athenians The God whom you ignorantly worship declare I unto you When Papists direct their prayers to God the maker of the world and father of Iesus Christ hoping the rather to be heard by means of the Virgin Maries intercession who doubts but they worship the true God but in a false manner Neither doth Deut. 18. 20 proue the sin one of speaking in the name of a false God and speaking falsehood in the name of a true God but divers though both deserving death Next they in their wilde order come to treat of Faith where they affirm that no man can haue faith to justification before he haue repented If they had sayd that no man hath the grace or habit of faith before the grace of repentance it had been true God by the spirit of regeneration infusing the habits of all graces at once But that the act and exercise of faith in beleeving is before our repenting appears both by Scripture and common sense We liue the life of Christ wherof our repenting is a part by the faith of the Sonne of God God purifieth the heart by faith and justifies the ungodly by his faith In all which it is plain that faith hath the preheminence and first work So 2 Cor. 7. 10 Godly sorrow workes repentance Repentance then presupposeth godly sorrow Godly sorrow or whatsoever is truely godly must needs please God which without faith no man can doe but even every thing is sin Faith working that which worketh repentance must goe before it Secondly godly sorrow is not onely for the fear of punishment for so the devils are sorrie but for the offence of God specially Now none can be sorrie for his offending God except he loue God nor loue him except he know first that he bee loved of him in Christ in which faith consisteth We beleev therefore before we repent in the truth of the thing and order of causes though we can hardly discern this order in our own sense CHAP. VI. Of Baptisme IN the next place they come to
hardeneth Their alledging of Austin against the heathenish desteny which they held to come from the starres is frivolous and impious against Gods infinitely wise and powerfull providence in governing all things in heaven and earth In regard wherof the same Father saith that the things which are done against Gods will are not done without his will viz. ordering and directing them to their ends And if the penners of this book were not voyd either of all knowledg of the Authours judgment whom they cite or modesty in themselues they would never alledg Austin and Ursinus as patrons of their errours about the divine Predestination and other points therupon depending then whom the Synode at Dort hath none the one of former and other of later times more clearly witnessing with it and all the best Reformed Churches in those matters CHAP. II. Of Election THeir first head of Predestination being ended they come next to Election which they consider not as a part of the former with the Scriptures and all good Authours but as clean another thing But what may rather bee guessed then gathered from their words And first in laying down the supposed errours of their Adversaries concerning Election they doe us and the truth manifold injuries as the Reader may evidently see who pleaseth to compare with their calumnies the Confession of the Synode thereabout which is Electio autem est immutabile Dei â—ropâ—stium c. Election is the unchangeable purpose of God by which before the foundation of the world were laid out of all mankind faln from its primatiue integrity into sin and destruction by iâ—s own fault according to the most free good pleasure of his will he out of his meer grace hath chosen to salvation in Christ a certain multitude of such as were neither better nor more worthy then others but lying in the common misery with others vvhom to wit Christ he hath appointed from eternity for Mediator and Head of the elect and accordingly to giue them to him to be saved and to call and draw them effectually to fellowship with him by his word and Spirit or hath decreed to bestow upon them true faith to justifie sanctifie and at the length being powerfully kept in the fellowship of his Son to glorifie them for the declaration of his mercy and praise of the riches of his glorious grace as it is written He hath chosen us in Christ before the foundation of the world that we should be holy and without blame in his sight with loue having predestinated us to the adoptien of children by Iesus Christ to himselfe according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made us accepted in that beloved one Eph. 1. 4. 5. 6. And elsewhere Whom hee hath predestinated them also he hath called and whom he hath called them also he hath justified and whom he hath justified them also he hath glorified Rom. 8. 30. And by this joynt Confession all equall Readers will judge of the faith of the Evangelicall Churches in this point and not by the partiall and perverse relations of such Adversaries as catch here and there a piece divided from the rest and ometimes altering the words alwaies perverting the meaning therby cast stumbling stones in their own and others way ADVERSARIES THese things premised the particulars follow the first whereof is a similitude brought as they say by us to exemplify our opinion by of a phisition entring into the house of sick men and curing some and that for nothing who are bound to thank him and not cureing others who haue no cause to complain of him because he ows them nothing This similitude they except against as that in which comparison is made between a phisition who hath litle mercy in him in healing but a few and â—â—aving infinite numbers unhealed and God and Christ who are most mercifull saying Come unto me all that are laden and I will ease you They therfore to correct this will haue Christ compared to a Phisition truely mercifull that going into the house of sick men proclaims that he will heal all that will take a medicine which some taking are cured others refusing because it is bitter as to Deny a mans self Take up his crosse and follow Christ remain uncured DEFENCE FIrst the Scripture by them cited for their catholike cure is violently stretched aboue it reach For neither are all in the world no nor a handfull in comparison of the rest laden as Christ there speaks that is feeling and groaning under the intollerable burthen of sin and of the wrath of God due therunto This did very few of the other Iews and fewer of the Pharises who thought themselues righteous neither doth Christ so call and therefore not offer to cure by the preaching of the Gospell every particular person in the world from the beginning to the end therof This truthlesse and shamelesse assertion we shall haue occasion hereafter to confute at large In the mean while the place alledged proues onely thus much that Christ the good Phisition offers to cure all that come to him by the preaching of the Gospell with feeling of their sins and faith in his death and no more Secondly even for them that come to Christ and are effectually healed by him these men erre not knowing the Scriptures nor the power of God for the conversion of sinners in affirming that he doth no more but provide the medicine of grace and outwardly perswade to the receiving of it or that there is which they take wrongfully for granted the same natural power in a wicked man to receiv grace offered by the Gospel that there is in a sick man to take the medicine offered him by the Phisition This capitall errour of theirs is in this place to be refuted and the contrary truth to be cleared namely that for the effectuall converting of men God not onely provides the medicine Christ and his benefits and by the Gospell exhorts to the receâ—t thereof and so leavs men to their own freewill indifferently without further doing But that wâ—thall and aboue the former hee by the inwâ—id work of hâ—s holy Spâ—â—it given them makes effectuall the outward means in opening the heart to attend to the things spoken with reverence in inlightning the understanding to discern and assent unto the same things as true and good and that with particular applications in bending the will efficaciously to consent to the same and all the affections of the soule to loue and like them But before this be done by us it is meet we answer an objection or two rather insinuated then expresly made by them Their words are which also as appears by the mark in the margent they would haue accounted remarkeable that Christ is willing and able to cure men by the means by which they are curable and not by the means by which they cannot bee cured for that his power herein
their saying hath not done so much for many of us as for many of them who haue enioyed more excellent outward means of grace offered then many of the others Oh you the followers of these guides yea you the guides your selvs call to remembrance the dayes of your ignorance and prophanenes specially divers of you before your first conversion to the Lordâ— and consider whether you were not deeper rooted in sin then many others who yet haue not received the grace which you haue done to beleev and repent and giue the glory to Gods grace and not to your own free-will that you beleev repent and obey rather then they Be not unmindfull of this unspeakable mercie of God towards you aboue others equal and aboue you in the enioying of outward means least it come to â—o appeare in time that you were never indeed partakers thereof ADVERSARIES NExt they come to shew what Election is laying down for that end at large the Parable of the mariage of the Kings son Math. 22. and infisting specially upon the Lords conclusion vers 14. Many are called but few are chosen inferring thereupon that it was the Kings will and pleasure that all the bidden guests should come and bring their wedding garment DEFENCE THE Scripture we acknowledge and their inference but both affirm and haue proved that besides and aboue this will of God in bidding and inviteing the guests common â—o those that came not and that came and to those that came with and without the wedding garment there was a further work of Gods pleasure and will towards the Elect vessels of mercie setting awork his powerfull spirit in their hearts to make them willing to come and that furnished as they ought And so oft as these men as they doe it very often doe urge the will of God that men should beleeve repent and be saved so oft the Reader must call to mind this distinction First that this will of God extends but to such persons as to whom the Gospell the onely means of inviting men is preached Secondly that towards those that do effectually beleeve and repent there is also a further degree of Gods good will and pleasure according to which he reveales unto them effectually heavenly things opens their hearts to attend to the things spoken and gives them to beleev and repent upon their hearing as the peculiar fruit of their eternall election Their spiritual sense also of the parable I acknowledge But whereas Ereunetes sees that Election consists in the wedding garment and righteousnesse of Christ which is Christ himself whom the faithfull do put on by faith and obedience He sees that which is not to bee seen and sees not that which is plain enough Who having common sense will say that Christ and his righteousnesse and the chusing of a man or his election are all one Christ is not our election but he in whom we are chosen or elected Neither is our putting on of Christ by faith and obedience our election as they unskilfully make it Election is Gods work not ours for it is God that clruseth us and not we our selues but the putting on of Christ by faith and obedience is our work by Gods grace and not Gods God doth not beleeve and obey but we by his grace Now before we come to refute their opinion about Election hereafter layd down more plainly but here more confusedly with certain scriptures rather heaped together then orderly brought for their purpose it is expedient we examine a distinction brought by them of this divine Election by occasion of an objection from Ephes. 1. 4. which is that election is either in the decree or purpose of God onely or else effectually and particularly made as they speak This distinct on in a good sense but not in theirs is good and true For God elects men before the world or before they be in his decree and purpose onely But it must withall be considered that this election is also in Gods purpose actuall and particular before the world Nothing in God is potentiall bâ—t all actuall Otherwise there should be imperfection in God as all potentials are being to be perfected by their actualities They should therefore say that Gods election of some particulars was onely in his decree before the world and is by him in time brought into actuall execution And here also it must be minded that whereas all the question in effect amongst all is about election as before the world and in Gods eternall decree they in effect passe that wholly by and onely treat of it as God in time puts that in decree in actuall execution Now though their reasoning of election here be full of confusion and contradiction as any judicious Reader may see â—â—d such as out of which their meaning can hardly be pickeâ—â— yet this is plain that they will haue it to depend upon the condition of faith and repentance going before affirming expresly that those persons in whom God findeth faith and obedience them he electeth to salvation in his son of meer mercie for the quality which he findeth in them But now wherein this election properly stands they neither shew us nor understand themselues as is plain by their crosse and unconstant assertions of and about it wherein yet they are so peremptory and bold as if they carried all by plain demonstration of undoubted truth What course then are we to hold with them Considering it is with them as Salomon speaks of the harlot who was lowd and stubborn whose feet aboad not in the house but she was now without now in the streets and laying wayt in every corner I haue no other way but to pursue them into and hunt them out of every corner where they lye in wayt to deceive First then for Math. 22. Many are called but few chosen It must be noted that there are three degrees of mens calling to Christ. The first when the Gospel is preached but the so called refuse wholly to answer come so were the first guests called The second is when men are perswaded to come after a maner and in some shew but without truth of faith and repentance and so he came who wanted the wedding garment The third is when men come in true faith and obedience as they ought and so the rest of the guests came Of this third and last degree of calling the Apostle speakes saying Whom he predestinated them also he called whom he called them also he justified and whom he justified them also he glorified This cannot be sayd of either of the two former sorts of called but of the latter onely And for the Election here spoken of it may well be understood of the eternall election in Gods decree the fruits and wholsome effects whereof this unprepared guest shews himself not to be made partaker of though he participated of the outward calling even to the making of some shew of that which in truth
he wanted And as the Apostle affirms of the Ephesians that they were elect of God in Christ before the foundation of the world in regard of the faith and holines appearing in them so might the Lord well say of this and other his like hypocrites and unsanctified ones that they are not of the number of the elect or chosen in Gods eternall decree so far as their present state manifests Neither is it the meaning of the Lord in those words simply to reprove him for not having on a wedding garment but for coming thither and not having it on Friend how comest thou hither not having on a wedding garment and so to warn others to make sure their election and not to content themselues with the shew of obedience without inward truth And taking the words thus they make for our and against their opinion Or take the words as meant of the actual execution of election and that in the largest sense so as in the same be cōprehended whatsoever God doth in time for the effectual procuring of a mans salvation as of the giving of Christ for him of the Gospell to him and by it faith and holinesse and the spirit of adoption and so glory in the end and we say all this he doth according to his eternall purpose of election effectuall onely in those who are made partakers of the inward calling and wedding garment thereby and not in all that are called outwardly For known unto the Lord are all his workes from the beginning of the world Whatsoever God doth in time that he purposed to do from eternitie as he doth it But take election as these men do in most places and which seems likewise to be their meaning upon best advise for that first work of mercie in God by which he actually and particularly as they speak chuseth persons to salvation they erre with great error in holding that this election is for the qualitie which God findes in persons and upon the condition of faith and repentance going before and that God onely chuseth and electeth where he finds faith and obedience to his son For first the Apostle teacheth Eph. 1. 4. that we are chosen in Christ to wit as the mediator and meanes of communicating all spirituall blessings with us before the foundation of the world was layd that we might be holy and unblameable in loue before him This is meant our adversaries granting it of the decree of election the meaning therefore must needs be that God hath from eternity decreed to elect or chuse us in time actually not because we should or would be holy as these men perversly imagine but that we might be holy As God from eternity purposed to chuse men so hee chuseth them actually in time But he purposed from eternity to chuse men that they might be holy and therfore actually in time chuseth them that they might be holy and unblameable before him and therfore not because they are holy or beleev and obey Gods actuall chusing therfore goes before our actuall faith holinesse repentance and obedience as the cause and follows them not as an effect as they mis-judge The same is confirmed from v. 5 where we are said to be predestinated to the adoption of children by Iesus Christ With which joyne that Rom. 8. 30 Whom he predestinated them also he called and whom he called them also he justified and whom he justified them also he glorified To be elected to wit in decree and to be predestinated in the good part as here are the same in substance onely we are said to be predestinated in respect of the supernaturall ends and means leading therunto unto which God in time bringeth us and to be elect or chosen in respect of others from whom God selecteth us Now if we be predestinated of Christ to the adoption of children then not because we are children or beleev which are the same Ioh. 1. 12. To this purpose it is that the Lord so oft by Moses beats upon this that he chose the Israelits to be his people out of his loue to them and loue and promise to their Fathers excluding all other motiues and placing the cause of his chusing them in himselfe alone and his loue and the stability of his purpose and promise Moses testifyeth that God chose them that they might be a holy and peculiar people unto the Lord But these men will make God begin at the other end and chuse men because they are an holy and peculiar people that is having faith and repentance going before Ioyn we with this that in the Psalm Blessed be the man whom thou chusest and causest to approach unto thee that he may dwell in thy courts we shal be satisfied with the goodnesse of thy house of thy holy Temple Faith then and holinesse are not the fore found conditions for which God chuseth a man but the actuall conferring and giving of them according to an eternall purpose is the very actuall chusing of him even that by which God severs elects selects and chuseth him out of the masse of the wicked Every mans common sense will teach this All are of themselues and by nature sinners and subject to wrath Now what is it for God actually to chuse some from the rest but to bestow that upon them actually and effectually by which they differ actually from the rest which is faith and repentance God doth not therfore as these adversaries imagine chuse upon condition of faith and repentance going before but doth by the very bestowing of these graces of faith and repentance which others want chuse elect select and sever actually from others the elected from eternity in his decree Lastly by the crosse doctrine of these men we should chuse God before God chuse us for by beleeving and obeying we chuse God to be our God and for this by their crooked rule God after chuseth us to be his people Thus proud flesh will needs be before hand with God But Christ our Lord leads us another way saying You haue not chosen me but I haue chosen you to wit first which he speaks not onely of their Apostolicall but of their Christian state also as the words following make it plain that whatsoever ye shall aske of the Father in my Name hee may giue it you Vnto the state of faith and obedience onely doth this promise appertain Their assertion thus disproved wee will come to their proofs which are partly impertinent and partly against themselues The first is The Lord chuseth to himselfe a righteous man The place which is Psal. 4. 3 they note not for what purpose they best know but all may know it is grosly perverted a◠not being meant of Davids election to salvation but to the Kingdom of Israel whose glory that way his adversaries would haue turned unto shame but all in vain v. 3. But consider we this choise in proportion to the other and see what followeth Gods
actuall chusing of David to the Kingdom of Israel was that by which he had first actuall right to that Kingdom to which he had right before onely in Gods decree and of which afterwards he had possession So Gods actuall chusing of a man to the Kingdom of heaven is that by which he hath first actuall right to that Kingdom to which he had no right before saue in Gods decree Gods chusing a man therfore actually as they speak to the Kingdom of heaven is the very giving of him faith and holinesse for by these he hath this actuall right to eternall life and glory If therfore Gods chusing men actually opposed to his chusing them in decree be his giving them actuall faith and repentance then their faith and repentance goes not before Gods choise but on the contrary his chusing before their beleeving The giving of the grace by God must needs goe before the having of it by men With like successe they quote Rom. 9. 25 and â— Pet. 2. 10 c. which haue no shew of ground whereon to build their assertion that God chuseth men actually and particularly because they beleev and repent but most firm foundation for the contrary truth Men become Gods people and beloved actually by actuall faith and repentance which before were his and beloved onely in the purpose of his will according to election Rom. 9. 11. 13 and elect according to Gods foreknowledge 1 Pet. 1. 2 God therefore actually chusing men and making them his people and beloved which are all one by giving them to beleev and repent their beleeving and repenting cannot goe before his chusing them but the contrary The giving of the gift is in nature before the having and using of it by him to whom it is given and therefore â—ods chusing them which is his giving them faith and repentance is before their beleeving and repenting The next place being Rom. 11. 5. 7 they set down craftily thus v. 5 If they seek righteousnesse by faith and these are thâ— the elect according to the election of grace The words of the Apostle are So then at this time also there is a remnant according to the election of grace and v. 7 the election hath obtained it and the rest were hardened The thing obtained was the righteousnesse of God and of faith the wedding garment the righteousnesse which Israel obtained not because they went about to stablish their own righteousnesse but the election obtained it by beleeving even that remnant wherof Paul was one according to the election of grace What can be more plain against these men Or how can any more directly crosse the Apostle then they doe The Apostle saith we obtain the righteousnesse of faith which is the wedding garment according to the election of grace They say we obtain the election of grace according to the wedding garment and righteousnesse of faith and obedience The Apostle saith the election obtains the righteousnesse of Christ by faith they say the righteousnes of Christ by faith obtains the election turning Gods work upside down that they may establish their own Besides this proud exaltation and Babylonish building of mens works against Gods grace for if it be of obedience as they say then of works to wit the works of obedience the Apostle v. 6 clean overturns saying If by grace then it is no more of works otherwise grace is no more grace but if it be of works then it is no more grace otherwise works is no more works In alledging from 2 Pet. 1. 10 that this election must be made sure they as before craftily conceal part of the Apostles words which being laid down as the Text hath them overthrow plainly their errour The words are Giue diligence to make your calling and election sure He joyns calling and election together they leav calling out And herein I commend them as the master did the unrighteous steward for doing wisely though not honestly For who knows not that Gods calling us goes before our answering him by faith and obedience as the cause therof God cals and also elects men to faith and obedience and not for them The Apostles meaning is that the faithfull should use all godly care for the establishing and confirming of themselvs in the grace of God to which they were formerly called and chosen The like prophane boldnesse they use towards 1 Thess. 1. 4 where for the Apostles text Knowing beloved your election of God or Knowing beloved of God your election they put their own glosse The houshold of faith the Church of God are the elect of God The Apostle v. 4 mentions his knowledg of their election and v. 5. 6 the ground of that his knowledg and perswasion which was their faith and obedience by receiving the Word by him preached They were not therefore made elect of God by faith and obedience but therby known for such by men Col. 3. 12 makes against them also where their election is mentioned as a reason to moue them to put on bowels of mercy and all goodnes As indeed the gracious purpose of Gods election with his effectuall calling followeth and manifestâ—th is the onely Evangelicall motiue to all earnest study of obedience Their assertion following that Election is not of particular persons but of qualities is monstrous and most crosse to the Scriptures which never mention election of qualities but alwaies of persons Is the meaning of Christ Math. 22. Many are called but few chosen that many qualities are called and few chosen What quality but of sin and misery sees the Lord in them whom he calleth Or how can qualities be either called or chosen to grace or glory Christ tels his Disciples that he had chosen them out of the world If they were chosen out of the world which lyeth in wickednesse and hates the good for what good qualities trow we were they chosen If they were chosen out of the world and so were of the world before they were chosen out of it how had they faith and obedience for which these men wil appoint God to chuse them or else not That we are Gods generation viz. by creation is true but impertinent Of â—ods working good qualities in men by his word and spirit and of their resisting or not resisting we haue spoken and shall speak else where Rom. 8 29 makes for them as the former places shewing plainly â— that our predestination or election goes before our calling our calling before our justification our justification before our glorification The note in the English Testament upon Ephes. 1 is the same which the Synode at Dort and all Evangelical Churches professe Onely these mens errour is in their not putting a difference between Gods decree to saue and his actual saving of them that beleev whether by justifying or glorifying them Gods chusing a man whether in decree from eternity or by actuall and effectuall calling and calling of him out of the state of
sin by giving him the spirit of faith and grace goes before his beleeving for hee cannot beleev before hee haue faith nor haue it before God giue him it but his actuall saving by justification and glorification follows after faith The discourse which here they fall into touching Gods deliberating and decreeing to make man c is impertinent considering that our question is onely of that decree which is Evangelicall and of mercy and so presupposeth man faln and in misery by reason therof So is the deliberation which they imagine in God incompetent to his infinite wisedom and providence They make God like a weak man contriving his purposes with ifs ands as though he stood in a mammering and unresolved what to doe till hee found by experience what men would doe first And here I demand of these men what if some of those so actually really and particularly chosen to salvation as they speak upon their faith and obedience and to whom God hath so fully purposed without ifs or ands to impart the Kingdom of heaven doe afterwards wholly fall away as they hold any may and many doe then all this actuall reall and particular chusing and setled purpose of God is voyd and frustrate and God must unpurpose what he had formerly purposed really actually and particularly and undecreâ— what he had formerly decreed They should therfore haue learnt in this place from their more learned Masters to haue added the condition of their persevering to the end without which it is certain none shall be saved But then they must needs rush upon the same deperate rock with the other which is that none are thus actually and particularly elect or chosen till they be dead seeing they deny all certainty of perseverance to the living not acknowledging any thus elect either before the world or in it but after the world and in heaven The Scriptures here produced to proue that men are not actually really and particularly Gods people and partakers of the grace of Christ before the world and they also be and before they haue learned Christ might well haue been spared as proving that onely which no man doubts of Onely they must learn that it is one thing for a people to become actually Gods people and partakers of his grace and another thing for God actually to purpose in himselfe from eternity in time to make them such Nothing in God is potent all but all actuall Their proofs of an universall calling in the means of salvation we will presently examine notâ—ng onely by the way their apparant contradiction of themselues and unjust insinuation against us They contradict themselues in saying that God chuseth all men good and bad upon condition of faith and obedience the partition wall being broken down To chuse is to take some from the rest and not to take all He that takes all alike chuseth none Besides by this the same persons are both elected and reprobated chosen and refused and every one alike either of both Then which nothing is more absurd The insinuation is that we make God an accepter of persons in saying that he chuseth men that haue not put on Christ. Nothing lesse To accept persons in the Scriptures is to judge of or doe to a person better or worse for some by thing in or about him whereas God in chusing one before another whether in the decree or actuall application of grace respecteth nothing in the chosen but onely the good pleasure of his own will in himselfe This is the highest cause that God would haue us take knowledge of though wee also know in the generall that God is no way wilfull in his will though hee be most free but alwaies most wise and holy To remoue a little further out of the way this stone at which divers stumble First we know that all by nature and of themselvs are subject to sin and condemnation and so might in justice haue been left of God without remedy of redemption If then it had been but just with God to haue left all in that state of sin and misery into which they haue cast themselvs it is then meere mercy that he hath chosen any in his Son or given him for any Now if of all men indefinitely considered as faln God haue purposed in himself from eternity to raise up some by working effectually in them faith and obedience so to saue them and not to work the same in others but to leav them to their own affected and effected pravity and sin and so in justice to condemn them for that their wickedness by them freely committed and obstinately continued in I would know in regard of whether of these two works we can be said to make God a respecter of persons The one being a pure work of his mercy and the other of his justice Why God should thus chuse some and passe by others in the generall we see reason both by the light of nature and the Scriptures namely that the glory of his power and justice might be seen in the one and of the riches of his mercy in the other But why in particular the Lord God should rather chuse this man or woman then that we leav unto himselfe to know till the day of revelation of hidden things Onely let our care and diligence be in the mean while first to know assuredly that we are our selvs of that blessed number and by such marks as cannot deceiv and so knowing both to haue in our hearts and to expresse in word and deed all thankfulnes unto our good God and most gracious Father who hath vouchsafed unto us aboue many others such singular mercy ADVERSARIES IT now remains we come to examine whether to use their own words the wicked that come to damnation had by this purpose of God spoken of before means of salvation if they had not refused it DEFENCE FIrst if this of outward means were granted them it would not help them to proue the purpose of God to saue all except they could also proue that there needed nothing on Gods part but the outward means This as they cannot doe so haue I formerly proved plainely the contrary and that though God so provide that even Paul plant and Apollos water in the most full and free offer of the outward means that can be yet except the same God by the inward and effectuall work of his Spirit giue the increase also all is nothing Secondly I deny that the wicked who perish all and every one of them haue had or haue the outward meanes of salvation offered them ADVERSARIES BVT here before they come to that which they promise they offer and enterprise the proving of another thing which is that Christ dyed unfeynedly for all without exception by whose death all might be saved if they did not reject it DEFENCE FIrst I here acknowledge that the death of Christ being God is in it selfe sufficient for all and every
hoping to come in time to some dore or window A second is that the terrours of conscience accusing them for sin should haue caused them to seek after God with earnestnesse for reconciliation And to this we assent also A third is that it is not Gods fault but their own that they are ignorant of the means of reconciliation and salvation And of this also we are perswaded as they so far as there is a fault But now what did those Heathens in this case They became vain in their thoughts and their foolish hearts were full of darkenesse so as they turned the glory of the incorruptible God to Idols satisfying themselvs in their own inventions And this also as consonant to the Scriptures we willingly admit of And what then God for this say they delivered them up to a reprobate minde that they never knew more for what should he that is not faithfull in a little be trusted with more Luk. 16. 10 and gaue them up to their own hearts lusts and so they became past feeling And to consent with them herein also the Scriptures leade us very directly But what now follows of all this for conclusion Namely that all Nations Citties houses c. that is every particular man and woman hath had the mercy of God in the offer of Christ affoarded them that all were bidden to the marriage Nay the plain contrary and that all were not bidden but that many in stead of this mercy to be bidden were in justice left to themselvs and given up to their own vain imaginations the Lord suffering all the Nations to walk in their own waies as the Apostle saith and refusing as themselvs confesse to trust them with much which had not been faithfull in a little so as they never knew more And whereas they cunningly shuffle in now and then that men might haue had Christ given unto them or offered them and that Christ might haue been manifested to every one if they had would how congruously to the Scriptures they speak therein we now dispute not is not onely besides the matter in controversie which is what was and is and not what might haue been done but to their own prejudice feeing that which onely might haue been is not specially that bar being put by mens own default which effectually hinders the being of it as in this case Having thus shewed that these men either fight busily with their own shadows in proving at large things never called into question by us or may easily haue their weapons turned upon themselvs in the main matter I will even now proceed after that I haue briefly observed some particular mistakings by them And first they both add to the Text and err in applying that which is written Rom. 11. 32. The Scripture is God hath concluded them all in unbeliefe that he might haue mercie upon all they add of their own every person whereas the Apostle neither speaks of every person but onely of the Gentiles indefinitely at one time and of the Iews at another which he there opposeth the one to the other neither speaks he of the offering of grace and mercy onely as they deem but of the actuall conferring of it upon all of whom there he speaks who beleeved and obtained mercy the other remaining in unbeleef And this both the drift and words of the place expresly manifest v. 30. 31. 32. Neither doth that other place alledged Tit. 2. 11 speak of all and every particular person but of persons of all sorts servants as well as masters or any others The Apostle v. 9 10 provokes beleeving servants to obedience to their masters rendâ—ing this reason of encouragement v. 11 for the grace of God which bringeth salvation unto all hath appeared as if he should say that even they though poor bond-slaves if they continued in faith and faithfull obedience should haue their part in the salvation of God as well as any others Secondly as I will not simply deny that God punished the Heathens other sins with the want of preaching Christ unto them so is it certain that greater sinners and deeplyer drowned both in idolatry and other lusts none in the world were then the Corinthians Athenians Ephesians and others to whom Christ was preached and faith thereby given to many unto salvation The Lord tels the Prophet that though the house of Israel to whom he was sent would not hear yet if he had sent him to the Heathens surely they would haue heard him So the Lord Iesus upbraids the cities of Chorah Bethsaida and Capernaum where he both preached and wrought most of his mighty works that they were deeper in the contempt of God and further from all disposition to use aright the means of salvation then the Heathenish Cities of Tyre and Sâ—don yea of Sodom it selfe unto whom yet he vouchsafed not the means of repentance and revelation of grace which he did to the former By which it doth appear that the Lord doth not observ the order prescribed unto him by these men for the dispensing of his favours this way in trusting them with most who are of their faithfull in a little that is wholly faithlesse indeed but as the wind blows where it lists so doth he by the sweet gusts of his Gospell and spirit according to the good pleasure of his own will and not according to the good pleasure of mens will in their use of naturall light and conscience dispense supernaturall grace both for means and efficacy Lastly as they here contradict their main ground of universall calling in supposing some Nation to haue no means of knowing Christ so I would learn of them how the Gentiles wholly voyd of faith could rightly examine all things touching the offence of God an accusing conscience and the satisfying of Gods justice as they would haue them or in so doing could promise to themselvs the revelation of Christ by one means or other as they liberally undertake for them They tell us He that seeks shall find Math. 7. But we answer them that Christ there speaks not of a seeking by blind and unbeleeving Gentiles but by his faithfull Disciples Now albeit the eternall and unchangeable election of God doe not manifest it selfe in time in the bare outward calling of the so elected common to many others with them but as the same hath joyned with it the effectuall work of true faith and repentance in the heart peculiar to them alone Yet seeing these adversaries labour upon presumption of an universall grace offered to all in the preaching of the Gospell to establish an uniuersall election of all that is in truth to overthrow all election I will here annex to the things formerly laid down two or three plain testimonies for thâ—â— further conviction The first â—s from the Psalm He shewed his word unto Iacob his statutes and his judgements unto Israel He hath not dealt so with any Nation and as for judgements they
speak in the 9. 10. and 11. chapters Lastly we shall God willing make it appear in sundry particulars that these Adversaries by wresting of some things and omitting of others pervert the Apostles words to a strange sense how soever they think to get advantage by striking others first with that imputation And first though they account it plain and without difficulty that the Apostles meaning v. 5 6 is that not all the Israelits not all the children of Abrahams flesh specially not such as boasted of the observation of the Law were therefore in the state of salvation or should be saved yet in truth he plainly means another thing namely that all Israel all that were the seed of Abraham and children of the flesh were not that Israel that seed those children to whom the promise was made that is were not they touching whom God by his promise declared his purpose of election mentioned v. 11. For though all are saved that receiv the promise by faith and none by the works of the Law yet the Apostle in this place neither speaks a word of salvation as the effect of the promise but of election as the cause therof nor yet of mens receiving the promise by faith but of Gods making it according to election that so the purpose of God and promise manifesting it might stand according to election v. 11 that the word of God might take effect v. 6. even the word of promise At this time will I come c. v. 9 they are then called children of the promise not because they received but because the promise Sara shall haue a Son c. was made unto them according to the election of grace and stableness of Gods purpose v. 8. 9. 11 which promise also they did in time receiv by faith according to the election of that remnant from the rest the promise following the purpose of election and faith and salvation by it following the purpose and promise Though Israel that is all which were of Israel obtained not that which he seeketh for yet the election hath obtained it even the remnant of Israel to whom Gods promise is according to the election of grace in regard of which remnant according to election the word of God is effectuall and the promise fulfilled touching the yonger son of Rebeca of whose two sonns it was said before they were born or had done either good or evill the elder shall serv the yonger And as they truely affirm that neither birth nor works did prefer with God so I demand here what those works were by which Esau sought for justification The Scriptures expresly term him a prophane person that is a despiser of goodnes yea of his very birth-right which was a speciall legall priviledg How then sought he to be preferred with God and justified for birth or works Or how doth this example of Esau fit their imagined plain exposition specially to proue that the children of Abrahams flesh were not in the salvation who so much boasted of being Moses disciples in the observation of the Law when as the Law of Moses was not yet given nor the Law-giver born Their words following that God purposeth to prefer those that seek it by his free election through faith in Christ are true in themselvs but not in their sense Their meaning is that God purposed to saue them effectually that should beleev in Christ Iesus whereupon should be meant in this place onely such a purpose of God as was no more towards Iakob then towards Esau for God by their doctrine purposed to chuse Esau if he beleeved and not Iakob but upon his beleeving first But the Apostle speaks more then evidently of such a purpose of God as was towards Iakob particularly and alone excluding Esau. Besides the standing of this purpose and election are here noted as two distinct things of which election is the former and that according to which this purpose of God stands whereas they make them one and the same accounting election nothing but the purpose of bestowing salvation upon them that beleev Thirdly the Apostle cannot mean such a purpose and election as presupposeth faith in Christ which they would haue seeing he expresly affirms it to haue been when the children had done neither good nor evill Is to beleev in Christ to puâ— on the wedding garment by faith and obedience to submit to the righteousnesse of God which they will haue the condition upon vvhich election depends and the quality for which God elects the persons in whom he finds it are these to doe no good with with these men and is the doing of the contrary to doe no evill Lastly he saith not that the purpose of God according to election might stand not of vvorks but of faith as they say but not of vvorks but of him that calleth that is as followeth that vvill haue mercy on whom he vvill haue mercy By which it is plain that Paul doth not in this chapter as chap. 3. and 4 and Gal. 4 oppose works and faith but vvorks and Gods calling He should haue said for their purpose that the purpose of God stands not of works but of faith or of him that beleeveth and not as hee doth for the purpose of the Holy Ghost of him that calleth Shewing thereby his meaning to be in this whole discourse that the obtaining of righteousnesse or standing of Gods purpose in its actuall effect depends upon God alone according to three degrees here expressed first his gracious purpose of election in himselfe towards some secondly his free promise manifesting his purpose thirdly his effectuall calling in which his vvord of promise hath effect and his purpose stands firm and undisappointed notwithstanding the unbeleif of the body of Abrahams seed Their making Iakob and Esau types as they doe is like the rest or worse The Scriptures are not to be drawn from their natural simple sense without apparant warrant It is the high way to heresie to be bold in framing typical expositions And with what spirit these men are led this way appears by their expounding the parable Luk. 15 making the Iews the elder brother vvho sought salvation by vvorks and the Gentles the yonger in the offer of the Gospell seeking salvation onely by the free promise of God wheras the plain meaning of Christ is onely to avow his preaching to the Publicans and sinners resorting unto him against the pride and envy of the Pharisies those Publicans and sinners being Iews as well as the other Secondly I demand what it was in which Iakob typed out beleevers seeking righteousnesse by God and in which Esau typed out workers seeking justification by their own works The contrary in Esau is expressed in the Scriptures Lastly seeing it cannot be denyed but that Iakob as a faithfull and godly man was in time actually beloved of God and Esau as godlesse and prophane actually hated it must needs follow that God before the world was
to life beleeved that is of unbeleevers which they were before became beleevers in Christ according to that Rom. 8. 30 whom he predestinated them also he called that is he gaue them to beleev and repent Their preordination or predestination to life therefore went before their effectuall calling and beleeving as the cause before the effect Their assertion in the application of their Similitude of a mercifull rich man offering mony to so many as come that they who proudly refuse the rich mans gift were ordained to haue it as well as any that received it is most erroneous being applyed to the matter in hand and strikes directly against the Text which saith that so many as were ordained to life did beleev that is did come and receiv eternall life by beleeving in Christ. If all or so many as were ordained received it then they that received it not were not ordained Neither doth v. 46 as they affirm for a conclusion that their end may answer their beginning testifie any such thing but onely that they who thought themselvs unworthy of eternall life had the word of God preached unto them but that they were therfore ordained to eternall life is not the testimony of the Text but their unskilfull glosse The Holy Ghost expresly opposeth unto them to whom Paul speaks v. 46 them that were ordained to life v. 48. CHAP. III. Of falling away ADVERSARIES THE third Head questioned is according to their order whether a man may full from life eternalls but is more plainly and fully thus laid down Whether a man truely and effectually called justified and sanctified may wholly fall away from the grace of Christ They hold the affirmatiue and that a man may thus fall away though they set down their opinion both in unproper and doubtfull terms where they say that the promise of Gods election is continuedupon continuance in the condition of faith and obedience to Christs Gospell DEFENCE FIrst the Scriptures speak not of the promise of Gods election as they here doe again and again Election or gods purpose of electing is before the world the promise not till men actually be Gods purpose must needs be before his promise for he but promiseth in time what he purposed from eternity If they had spoken of Gods purpose of or according to election it had been something but what the promise of election means I understand not nor I suppose themselvs All election is to somewhat and this of which they speak to salvation the Kingdom of God and eternall life In their meaning then God promiseth to chuse to eternall life and continueth to promise to chuse to eternall life upon condition of continuance of the condition of election faith and obedience Now a promise made upon a condition to goe before is not to be performed till the condition be performed and so by their doctrine God doth not elect any till they haue continued to the end in faith and obedience that is till they be dead And so actuall and particular election is not of men living but dead To which absurd assertion these mens Masters the Arminians are driven It is true that God neither purposeth nor promiseth to saue any but such as persevere in faith and repentance unto the end So is it also true that this perseverance in grace depends upon election which is both to the end and means Christ Iesus and perseverance in faith in him and obedience unto him ADVERSARIES THeir Arguments are of two sorts the former drawn from such Scriptures as teach as they say that the godly may fall away the latter from such as exhort and admonish godly men to keep them-from falling away The latter of these two they prosequute â—n the first place upon this ground that if there were not danger and great need of warning the Lord who saith not in vain unto his people Seek yee me Esay 45. 19 would not so oft move them to take heed beware and the like DEFENCE AS they are deceived by the translation which they follow Esay 45 the Lord not speaking of his not saying in vain to his people Seek yee me but of their not seeking him in vain seeing all his words tend to righteousnesse So the ground which they lay is true in its selfe namely that were there no danger any way then it were in vain to warn to take heed which to affirm of God derogates from his wisedom We are therfore in the first place by way of distinction to consider a faithfull man either in respect of himselfe as sustaining himselfe or in respect of the grace of Christ sustaining him Considering him in himselfe we willingly grant that a faithfull man may as easily fall away as did the Angels in heaven and Adam in paradice being left to themselvs grace not being as is reason an inseparable property but that which is separable from mans nature But now considering the same faithfull person as a living member of Christs body receiving nourishment from him the head and given to Christ by the Father that he might saue him as having the spirit of Christ dwelling in him and as kept by the power of God through faith to salvation in that regard we deny that it can come to passe possibly that such a one should wholly fall away from the grace received And this divers consideration of one and the same person is founded in the Scriptures and light of reason The Apostle teacheth that both he and all others are insufficient of themselvs to think any thing as of themselvs but sufficient as of God that the faithfull may be weak in themselvs and haue God perfecting his strength in mans weakenesse that not a mans selfe but the grace of God in him may labour aboundantly that is he by â—t and not by his own strength Thus to open the distinction yet fullâ—er might Christs flesh haue seen corruption considered in it selfe as being made of the same mould with ours but so could it not possibly in regard of Gods purpose promise and work of providence to the contrary So considering his bones in themselvs and their naturall strength it was as possible they should haue been broken by the souldiers as the bones of the two theevs crucified with him but yet this was impossible in respect of Gods precedent word and prediction Not a bone of him shall be broken and of his present work of most powerfull providence according to his word If now with this consideration that a beleever may of himselfe fall away we conjoyn this other that the exhortations and admonitions in the Scriptures are means sanctified of God to keep and preserv all his from such apostasie how should it seem strange unto any that God should infallibly obtain his own end the perseverance of his Saints by his own means which these exhortations are Is it a good argument that God may fail of his end because he useth effectuall means wherby to
threatning that if they continued not in the bounty of God they should be cut off ch 11. 21. I answer as before first that the threatning is conditionall as Gal 1. 8 If we c. Was it possible that Paul should preach any other Gospell Or were he an Angell from heaven or of God that should so doe I suppose no ch 4. 14. But an Angell from hell rather and of the divell The question is not whether if any should not abide in the bounty of God they were to be cut off or no But whether any with whom hee hath dealt so bounteously as indeed to justifie and sanctifie them haue not also a promise by his power to be kept in that his bounty by the means which he hath appointed Secondly Paul pronounceth those Romans justified not from the judgement of certainty but of charity Of whom as some were undoubtedly sincere whom God did by this and the like warnings preserv and keep in his grace so for the hypocrites mingled amongst them it was but that which we say if in their time they were broken off from that which formerly they seemed to others by their profession and it may be to themselvs also to haue had And indeed this very place if it be well minded ministers full answer to the most of their Arguments This warning though immediately given to the Romans concerns all Christians as well as them And being founded upon an example of the Lords dealing with the Iews must be expounded and applyed accordingly Who then were these exemplary Iews formerly cut off by the Lord from the oliue tree Were they such as had once truely beleeved but had after made defection I suppose not even in these mens judgment but such as occupying a place in the Church yet were in truth faithlesse hypocrites and as chaff in the Lords flore which the Son of man comming with his fan in his hand purged out And in these we may see what kind of branches they are which in time come actually and visibly to bee broken off from the Oliue The instances following of Elies house loosing the Priesthood Saul the Kingdom of Israel and the Israelites Canaan serv onely to fill up room That Priesthood Kingdom and Canaan were not the graces of faith and sanctification in the heart nor the losse of them sin but punishments onely Onely the last place Math. 18. 32 where debt forgiven is as they say recalled were something to the purpose if the drift of the parable were to shew that God indeed forgivs sins and after unforgives them which were lightnesse unbecomming any graue and honest man But the scope of the parable being no more then that we ought to forgiue such as offend us and that otherwise God will not forgiue us to draw more from it is to forget that it is a parable and to take the high way to to most grievous errour Besides there is in this parable no colour for falling away from grace and true godlinesse formerly had but onely even their exposition being admitted that a man may haue his sins pardoned who yet wants all brotherly loue and goodnesse which the Scriptures every where deny Math. 6. 14. 15 Mark 11. 24. 25 1 Ioh. 3. 14. 15 Rom. 8. 1 Ps. 32. 1. 2. Thirdly by these grounds no man can certainly know that his sins are indeed pardoned whilst he liues in the world because he may still fall away and so haue his pardon recalled though sealed up unto him by the very spirit of God it selfe And so all our faith must be but adventure whilst we liue in the world whether our sins past be in truth pardoned or no contrary to the Scriptures Lastly this impeacheth both the justice of God and his truth His justice in making him require double satisfaction for the same debt first of his Son even the price of his bloud and the same also by faith applyed to the person that hath sinned and beleeveth and after of the person himselfe Of his truth and that both of his word absolutely promising forgiuenesse of sins to him that beleeveth and also of his spirit by which he seals up the same unto their hearts Their second and third reason taken from the fall and sin of Adam and all mens falling and sinning in and by him are wholly besides the question which is onely of falling from the grace of God in Christ from election in him from the loue of God towards us when we were enemies from mercy which presupposeth sin and misery and is properly Evangelicall God gaue Adam his portion in grace by creation and left it in his own keeping which hee soon mispent but hath dealt more mercifully with us in making his Son our feofâ—er in trust that he as our head might keep and improue the grace of God belonging to us as is meet for us lest we having â—ll at once and that same left in our own hands should mispend all as Adam did To that which they alledge from Eph. 1. 4 compared with Rev. 2. 4. 5 I answer first that Paul stiles those Ephesians elect onely as he knew them so to be which was by outward appearance of holinesse Secondly that the leaving of their first loue was not a total falling from grace but onely a decaying of their former zeal Thirdly the threatning of the Candlesticks removing was to the truely called an effectuall means of drawing them to repentance When these men can make it appear that any one of the truely elect and sanctified Ephesians did wholly despise this and the like means of their bettering I will then grant their proof strong It may as well be concluded that therefore the fire goes out because it hath good and fresh fuell put unto it and is diligently blown For these exhortations and admonitions are as fuell and blowing to preserv from going out the spark and fire of grace in the hearts of beleevers That onely he that continues to the end and overcomes shall be saved and that the promise of acceptance and salvation by them miscalled the promise of election is no otherwise intended to us then upon our abiding in the faith and obedience of Christ. Wee beleev and confesse with them according to the Scriptures but withall are taught and beleev according to the same Scriptures that God keeps all his holy ones unto the end and giues them to overcome that he puts his fear in their heart that they shall not depart from him that the seed sown in good ground shall neither wither by persecution nor be choaked by cares of the world or deceitfulnesse of riches or otherwise but shall grow up to the harvest that the gates of hell shall not prevail against the Church or any one member thereof built upon the rock of Peters confession that God is faithfull who with the temptation will giue a way to escape for all his that they are kept by the power of
Baptism in which they think themselvs in their element as a fish in the water And beginning with Iohns Baptism they will haue it so called as Paul cals the Gospell his Rom. 1. 16 But they mistake It was so called because Iohn was under God the first both instituter and exerciser of it By their rule Iohn Murton might be called Iohn Baptist. Secondly they err in saying Baptism is repentance for the remission of sins c. Repentance goes before Baptism Repentance is inward the Baptism outward of which our question is God giues repentance Men confer Baptism Repentance is mans work for it is man that repenteth by grace Baptism considered as inward is Gods work as outward the Ministers under God They affirm p. 169 that the baptizing or washing of which we speak is an action of the hand Is repentance so with these men Indeed that repentance upon which they rebaptize is rather the work of their hands then of Gods The Scriptures alledged pag. 129. 130 shew what is required of men of years before they be baptized but are misapplyed as a bar to the Infants of beleevers Divers of them might more colourably though alike untruely be brought to proue that no infants could be saved as else-where hath been shewed them Their answer to the objection pag. 130 is but the fencing of their own stroak We willingly acknowledge that the doctrine and practise for baptizing men of years brought to beleev by preaching and unbaptized before is perpetuall This was the state of the persons instanced and this alone the places cited doe proue ADVERSARIES AGainst the baptizing of Infants they alledg that there is neither commandment nor example nor true consequence for it in Chrsts Testament which is perfect c. DEFENCE THE perfection of Christs Testament we avow and that the estate of the Church under the Ministery and Institution of the Apostles those great Maister-builders was most perfit as otherwise so in respect of Ordinances But in saying that we grant that there is neither commandement nor example for baptising infants they take their own presumption for our grant We grant that the Scriptures no where say in expresse terms Baptise infants or that Infants were baptised But withall they should consider with us that whatsoever can by just consequence be drawn out of the Scriptures expounded in their largest extent is conteined in them first els how could it truly be drawn out of them whatsoeuer then can be drawn by true consequence out of a commandement is commanded in it though not expresly yet truly and aswell as if it were expressed Else how could all duties towards God and our neighbour be commanded in the decalogue called the ten commandements Surely not except things be commanded which are not expressed if by consequence they can be gathered Else how could Christ say frō Deuteronomy It is written Thou shalt worship the Lord thy God and him onely shalt thou serue Whereas the word onely upon which the speciall weight of Christs answer lyeth is not expressed but the thing onely included thence to be truely necessarily collected But let us trace their foot-steps in disproving manifestly our consequences and taking away clearly all our objections to every mans conscience in the sight of God If bold promises may bee taken for due performances And first in observing what Baptism is they again untowardly confound the inward and outward Baptism Which though they ought not to be separated by Gods appointment yet are too oft by mans default and should alwaies by us be distinguished the outward as the work of mans hand as themselvs elsewhere confesseth from the inward as the work of God alone the former being with water the latter with the Holy Ghost as Iohn expresly distinguisheth his baptizing and Christs that came after him The meaning of the English Primer and of Vrsinus they mistake They speak of the inward and outward Baptism joyntly wheras our question is of that which is outward and in mans power to giue or with-hold So the faith and repentance which they require in persons to be baptized is actuall indeed in men of years but in Infants onely in disposition Neither doth Ursinus simply say that the Sacraments are no Sacraments in an unlawfull use as they cite him but that they are not Sacraments but to them that receiv them with true faith onely they haue benefit by them In like manner the Apostle tels the Corinthians that their comming together was not to eat the Lords Supper that is not for the better as v. 17 else they did eat the Lords Supper outwardly So elsewhere Hee is not a Iew which is one outwardly neither that circumcision which is outward in the flesh that is not that wherein God took delight else he was a Iew and that was circumcision after a sort I demand of these Rebaptizers whether Simon Magus being baptized by Phillip and yet remaining in the gall of bitternes and without all part in the ministration of the Gospell and so whether those false brethren creeping in unawares and being without doubt baptized by the Apostles or others had that inward and greater Baptism or no If not as is plain how were their Baptism a Sacrament in the lawfull use And if God gaue any of them repentance afterward were they to be baptized anew as being unbaptized before because they wanted the inward and greater Baptism when they received the other I suppose no even in these mens judgments If any object that the fault here was onely in the baptizeds unfitnesse in Gods sight he saith truely but must withall remember that notwithstanding the inward and greater Baptism wanted which by their ground should haue made a meer nullity of the other And note heerewith as of speciall consideration that Baptism is most corrupted by an unworthy receiver since both the Baptism is ministred and the baptizer ministreth for the baptizeds sake who being impure himselfe all things are impure unto him and that his baptism no baptism of the Lord to him in right use but rather a prophane usurpation till by his faith and repentance God afterwards giving them it become the Lords baptism to him for the confirmation of hi◠faith in the bloud-shedding of Christ for his sins Neither is it requisite that we proue as they require of us that Infants haue faith and repentance but let them proue which they presume but proue not that the actuall having and manifesting of these graces being conditions requisite for men of years are to be exacted of Infants if they be admitted to Baptism May they not as reasonably and charitably conclude that Infants are not to eat because they worke not from 2 Thess. 3 and are to be damned because they beleev not from Mark 16. 16. And was there not that required at Abrahams hands for his circumcision which was not required at Isaaks for his Or not more of
sign of Circumcision as a seal of faith if not of that faith of which he treats For wheras it might be objected that if Abraham were justified by beleeving before he was circumcised as is said v. 3. 9. 10 then what needed hee after to haue been circumcised The Apostle answers v. 11 that hee received the sign of circumcision as a seal of the righteousnesse of faith vvhich he had yet being uncircumcised which faith v. 9 vvas reckoned to him for righteousnesse that by it the covenant of grace between God him might be confirmed as covenants among men formerly agreed upon are by the seals thereunto annexed Lastly who endued with common sense and modesty can deny that by the righteousnesse of faith wherof Circumcision was a seal is meant the righteousnes which is by faith as v. 3 Abraham beleeved God and it vvas imputed to him for righteousnesse and v. 9 faith vvas reckoned to Abraham for righteousnesse which righteousnesse of faith in this whole discourse he opposeth to the righteousnesse of works by the Law as is expresly to be seen v. 3. 14. 15. 16. But now what say our Adversaries to these things as men in a maze and not knowing how to finde the way out goe sometimes backward sometimes forward and sometimes leap unorderly from one place to another so doe they in expounding this Scripture In their out-leaps about Abrahams fleshly children I shall not need heere to follow them Where after they say that Circumcision was a seal of Abrahams faith in beleeving God that he should be the father of many Nations and that this was imputed to him for righteousnesse they say as much as we do or desire they should But where they say in the very same place that hee received not circumcision to seal up his faith in the Messiah they goe backward most dangerously to bring in a faith to justification imputed for righteousnesse which yet is not in the Messiah Was righteousnesse ever or is it imputed to any for justification but by faith in Christ then promised now exhibited The reason insinuated by them is a pleasant one namely for that Abraham had faith in the Messiah 24 years before he was circumcised Whereas on the contrary it could not haue been a seal of such faith except hee had had the faith before whether longer or lesser time it matters not but is as it pleaseth him who bestowâ—th both the one and other Signes and Seals are not to be set to blankes neither doe they make things that were not before to be but serv onely to confirm things that are These things thus cleared the Reader must be requested not to measure our arguments from Abraham and Isaaks circumcision to the Baptism of Infants by the crooked line which these men draw between them but by the right rule of sound reason applyed as followeth in three particulars First that the Covenant unto which Circumcision was annexed was the Covenant of the Gospell and not of the Law and old Testement as they take it For then it could not haue been to Abraham the seal of the righteousnesse of faith any way but of unrighteousnesse and condemnation every way for righteousnes is not by the Law which worketh wrath and by which sin revives and becomes exceeding sinfull And surely it is more then strange that any beleeving the Scriptures should beleev that the Lords Covenant made with Abraham and so with Israel in him by which he took them to be his peculiar people from among all other peoples because hee loved their father and them by which they were a blessed Nation having Iehovah for their God in remembring of which covenant with Abraham c. he so often shewed them mercy and did them good and in time gaue his Son Christ to saue them from their enemies and lastly by which Covenant they shall again be called when the fulnesse of the Gentiles is come in and so all Israel shall be saved as it is written There shall come out of Syon a Deliverer and shall turn away ungodlinesse from Iakob For this is my Covenant unto them when I shall take away their sins As concerning the Gospell they are enemies for the Gentiles sake but as concerning the election they are beloved for the fathers sake for the gifts and calling of God are without repentance that this covenant of loue and mercy making them blessed which are taken into it and procuring the giving of Christ and of salvation should be the covenant of the old Testament and Law Of the Law I say and old Testament which is the ministery of death the letter that killeth which worketh wrath was added for transgression by which sin reviveth and all die and are accursed What is this else but to bring the currant of gracious mercy into a channell of severe justice and to curse where God blesseth as Balaam purposed to haue done Secondly we conclude hence that the Church of the Iews and Church now is one in substance though diversly ordered one Uineyard in which there are both grown trees and yong plants one Kingdom which was taken from them and given to us the branches of one oliue tree holy in the same holy root Abraham from which most of them were broken off for unbelief and we by faith planted in their place one body and therefore having Infants in it now as then and the same therefore to be baptized there being also one Baptism as one body as they were circumcised of old Baptism as elsewhere I haue proved at large to their silencing in that point comming in the place of Circumcision Thirdly that all their disputes against Infants Baptism because they cannot manifest faith and repentance are but the same quarrels which might haue been picked of old against Infants Circumcision That there was something in Abrahams circumcision extraordinary is true for he first received it for his posterity and for the Proselytes with them which joyned themselvs to the Lord so was there also in his faith as he was the father by example to all that should beleev after him Their prophane assertion that faith was required of none to wit men of years for circumcision I haue formerly disproved How can it come into the hearts of reasonable men that the Lord in whose eies the prayers sacrifices and all other services of ungodly men were so abominable should like of their circumcision Lastly for Abrahams children of the flesh according to their misunderstanding of them they were by nature children of wrath as well as others and had thereby no more right to circumsion then the Infants of Sodom It was of grace and not of nature that they were within Gods Covenant Of Gal. 3. and Rom. 9. we haue spoken at large formerly and of their misconstructions of the Apostles meaning Lastly we neither run as they say nor goe to the old Testament Law or Moses for the baptizing of Infants but to
sixt proofe about witnesses of the baptism that Phillip baptized the Eunuch and Ananias Saul none else being by is presumptuous It is apparant Act. 8 that the Eunuch had divers in his râ—tinue and most probable that some of them were godly also and baptized with him though the story mention him alone Neither is it like that Ananias in that citie where so many Christians were was not accompanyed with some or other of them Besides those Baptisms were administred by extraordinarie and miraculous direction and assistance and therefore not to be drawn for the manner into ordinarie example Lastly these instances overthrow their main ground which is that all particular Churches are gathered by Faith and Baptism One alone cannot be a Church Neither is a Church gathered by that which may lawfully be performed without a Church-gathering Pauls own manifestation of the grace of Christ received was sufficient testimonie of his conversion and the Churches weaknes it was to stand need of further witness In their answer to mine other demand that any disciple present though no instrument of conversion may baptize they raze their own main ground which how sandie soever yet is theirs from Math. 28. 19 that Every Disciple that can teach or make disciples according to his best abilitie may baptize and whosoever makes a disciple may baptize and that Christ hath coupled them together and that no man should seperate them c. yet here themselvs seperate them in affirming that any disciple though making no disciple nor being instrument of conversion may baptize Their instances of Christs baptizing none but leaving that to his followers and Pauls baptizing few in Corinth are too presumptuous It is too much vanity for base persons to play on stages the parts of Kings what is it then for Iohn Murton to play Christ and Paul if yet Paul had not Evangelists in his companie in commanding others of his disciples to baptize his converts as Christ our Lord did his About womens baptism they are like a bird in a net seeking many holes to get out but finding none First they answer that women may neither teach nor baptize in the Church True But why not as they doe which is not in the Church but out of it and in a corner where it may be none is present but the baptizer and baptized They say further that women haue been and may bee worthy instruments of converting of others I grant it and that even of men But may they therfore baptize them This they dare not say nor doe and yet except they say it they must unsay their so oft repeated lesson They that may convert may baptize Their dispute from my former plea out of Mr. Perkins that where God giues the word he giues the power also helps not For first both Mr. Perkins and I speak of a Church having this power of the Lord and not of a single person If all the body were one member where were the body or Church saith the Apostle These men make all the body and one member the same One and all and all and one is all one with them Secondly we speak of having and using the power of the Lord according to the Lords order and not in their confused fashion Which order of the Lord is that men first be called ordinarily by the Church and so minister baptism as the stewards of the mysteries of God Lastly they most wrongfully accuse Peter Martyr and me from him as pleading for womens baptism the Reader that pleaseth may see the contrary I doe not as they here challenge me in answering their objection that because men by vertue of their gift without other calling may doe the greater which is teaching they may doe the lesse which baptizing is wrong them as saying having no calling but no other calling but by their gift If they haue any other calling though not Pastorall let them shew it and so renounce their former plea raysed from their personall gifts alone Their proof that he that may doe the greater may doe the lesse is taken from Mathew 23. 16. 17. 19. 20. c. Wherein they say Christ proveth plainly that either it was not lawfull for them to swear by the gold and the offerings which were lesser or that it was lawfull for them to swear by the temple and altar Nothing lesse It was lawfull to swear by none of them all but by the Lord onely The meaning of Christ was to reprove the hypocrisy and coveteousnes of the Pharisees that bare the people in hand that if they sware by the altar and temple it bound them not at least in comparison but if they swore by the gold or offering that oath bound them to performance that by this means they might possesse the peoples minds with an high opinion of the offrings and gold which turned to their proper advantage and profit If from hence they would conclude any thing as lawfull from the greater to the lesse they must argue thus If it be lawfull to swear by the greater then by the lesse much more But it is lawfull to swear by the greater and greatest God himself that dwelleth in the temple Therefore it is lawfull to swear by the temple altar sacrifice heaven earth c. If they would be ashamed of this conclusion so may they be of their argumentation My plea for the power of calling ministers and censuring offenders by the Church where officers are wanting which here again they bring in is in their hand like a sword in a childs hand wherewith he sooner hurts himself then his enemie For to let passe the difference between the power of receiving in and casting out of members and so of chusing of ministers on the one side and of baptizing on the other elswhere manifested they here strike thorow their own course in confessing that these things must be done by the Churches power and right by which they baptize not but merely by a personall liberty by which yet they themselvs I suppose would be loath to avow the calling of ministers and censuring of offenders That my collection from Scripture is their conviction makes plainly against their corner stone that he which may doe the greater may doe the lesse they may see if they please to consider it For if the Prophets in Israel not being Levites though preaching Gods word might not carry the ashes from under the altar but the Levites onely then their rule holds not absolutely that he that may doe the greater may doe the lesse and so they must confesse except they will deny the preaching of Gods word to be a greater thing then the carrying of the ashes out of the Temple The former part of their first answer that the preists onely they should say the Levites were appointed to this makes against them as shewing that we are not to measure our liberty or power by the greatnesse or smalnesse of the thing but by