haue it in part as they haue knowledge faith and other vertues here in part which shall be perfected in the life to come And if no more be required his fruitlesse dispute is at an end and it is worthlesse labour to answer words of winde Of Originall sin THe Anabaptists hold more erroneously then the very papists that Originall sin is an idle terme and that there is no such thing as men intend by the word In this their Dialogue they set the state of the Question thus Of the Originall estate of mankinde Wherein they speak doubtfully and deceitfully For mans originall estate is properly that described in Gen. 1 which was by creation very good But since the fall of Adam our originall estate is through that fall become sinfull and miserable and is so acknowledged by David Psal. 51.5 by Iob Iob. 14.4 by Paul Rom. 5 12 c. Ephâ—s 2.3 and by Châ—ist himselfe Ioh. 3 3 5 6. Notwithstanding these adversaties affirme That no infant whatsoever is in the estate of condemnation of hell with the wicked Which they thinke to proue thus Without sin there is no condemnation Rom. 6 23. Ezâ—k 18 4 20 Without transgression of the Law there is no sin 1 Ioh. 3 4 Rom. 5 13. Therefore if infants haue transgressed no law there is no condemnation them Answ. The conclusion which implyeth that infants are not transgressers of Gods law is denyed The Apostle teacheth us That by one man sin entered into the world and death by sinne and so death passed upon all men for that all haue sinned and by one mans disobedience many were made sinners Rom. 5 12 19. Note also how thâ—se men thwart â—hâ—mselues before when they pleaded for falling from grace one of their reasons was If the elect cannot fall out of Gods fâ—vour then did not all fall in Adam and thâ—n sâ—me were never dead in sinnes and trespasses and so need not Christs redemption c. Now they plead that no infants are sinners which if it be so then many as all that die infants never fell in Adam nor needed Christs redemption And so such shall either not come into heaven or shall come thither other wayes then by Christ contrary to Iob. 14 6 Act. 4 12. But these enâ—mies dispute against the Apostles doctrine thus Infants had no lâ—fe nor being at that time when the law was given to Aâ—am and the law is given to them that know it and hath dominion over a man as long as he livâ—th Therefore infants having no being and so no knowledge nor being then living that Law had no dominion over them Answ. First this is no more against infants then old men for no man had life or being at that time oâ—herwise then infants had So Adams fall was for himselfe alone and â—o man fell with him for no man then had life 〈◊〉 bâ—ing but he And thus thâ—se lying spirits feare not to resist the Apostle who saith Through the offence or fall of one many are dead Rom. 5.15 by the offence of one judgement come upon all men to condemnation v â—8 â—y one mans disobedâ—â—nâ—e many were madâ— sinners v. 1â— in Adam all dyed 1 Cor. 15 22. This Apostolike doctrine is as contrary to the Anabaptists as light is to darknesse 2 They hereby weaken if they could the Apostles Argument in Heb. 7 9 10 by Levies paying tithes to Melchisedek in Abraham for a man might cavill that Levi had no life nor being at that time But Paul saith he was in the loines of his father Abraham when Melchisedek met him So say I we all were in the loines of our father Adam when he transgressed If then Levi payd tithes when Abraham did we all brake Gods law when Adam did 3 They hereby weaken as they can the Apostles proofe of our redemption by Christ for he saith that Adam is the figure of Christ that was to come and if through the offence of one many bee dead much more thâ— gift â—y grace by one man Iesus Christ hath abounded unto many and as by one mans disobedience many be made sinners so by the obedience of one shall many be made righteous Rom. â— 14.15 19. Now take away the first namely the transgression of all men in Adam and it overthroweth the latter to weet the righteousnesse and salvation of the world by Christ. 4 They abuse the Apostles words in Rom. 7.1 whence they would proue that the Law given to Adam was given to them onely that knew it namely to Adam and his wife not to thâ—â—r children which knew it not whâ—ras the Apostle speaking to the Romanes spake to them that knew the Law the more to convince them he deneyeth not that God gaue his Law to Adam and his posterity in his loynes The Lord calleth those things which be not as though they were Rom. 4 17 he spake to Cyrus and gaue him promises before Cyrus knew him or was borne into this world Esa. 45 1 5 he promised the land to Abraham and to his seed after him when as yet he had no child Act. 7 5 he made a covenant with Israel not with them onely that stood there that day but with theÌ„ also that were not there that day with them Deut. 29 14 15. And if he did thus imply the children with the parents in other covenants promises how much more did he the like to Adams seed seeing Adam is spoken of not as a particular man but a generall so that his unrighteousnesse was not his owne onely but his childrens also even as Christs righteousnesse whom Adam figured was not his own onely but is communicated with all his children who therefore is the second Adam causing life as the first Adam caused death Rom. 5 1 Cor. 15. 5 Like vanity is in their next words Infants had then no being no life therefore the Law had no dominion over them For so they might elude Pauls argument of Levies paying tithes Heb. 7 9 10 saying Levi had then no being no life therefore he could pay no tithes in Abrahams daies But as the Apostle sayth hee was in the loines of Abraham and so hee payed tithes likewise we were in the loynes of Adam and so we sinned Again in Rom. 7 1 the Apostle speaketh of a man during life who when he is dead his wife is free from his law v. 2. If they will apply this to all sin and sinners then they think when a wicked man dieth the law of God hath no dominion over him any more so there is no punishment by the law of God to be inflicted on sinners after this life But do these vain man think by such sophistry to escape the damnation of hell Doe they not know that after death commeth judgement and that by the law Heb. 9.27 Rom. 2.12.16 Against the Apostles doctrine in Rom. 5. they alleage That we were in Adam not to bring any soule to hell for breach of that
not onely for their not beleeving in Christ but also for their unmercifulnesse idolatries adulteries and other crimes Math. 25.41.42 Rom. 2.5 9. Secondly the sinne of unbeliefe cleaveth unto all Adams children as other sinnes and shall be imputed as well as the sin of lust or any other iniquitie Thirdly to beleeue is not in the will or power of man but is the gracious gift of God to such as he hath ordained unto life Eph. 2 8 Act 13.48 Againe they alledge that Adam by that transgression deprived himselfe of Gods favour in that estate wherein he was in paradise and notwithstanding the promise of Christ hath by his siâ— procured this judgment Cursed is the earth for thy sake c Gen. 3. Thus Adam brought himsâ—lfe and all his posterity the earth and every creature in it to vanitie and bondage of corruption Rom. 8.20 c. And in this estate are all Adams sonnes begotten and borne so that by Adams sin vanitie corruption and death went over all c. So infants haue originall corruption as other creatures haue Yet those that dye and haue corruption by Adams sinne shall not be cast into hell fire Answ. A felon murderer traytor that is apprehended by the magistrate imprisoned kept in fetters and afflâ—ction his lands and goods confiscate c. pleadeth he ought not to be put to death because he hath suffered for his crimes losse of liberty goods c. But will this plea saue him Even such is the plea of thâ—se evill men For all men being in Adam fallâ—n from God and traytors to his maiestie children of wrath seruants of sin and Satan because God hath cursed the earth for their sake cast them out of earthly paradise made the creatures subiâ—ct to vanity and themselues subject to sorrowes and miseries therfore they dâ—serue not to die in hell if these vaine men may be judges But we know the judgement of God is according to truth against all evill doers He telleth us the wages of sinne is death but the gift of God is eternall life through Christ Rom. 6.23 where eternall life being opposed to death sheweth that eternall death is the wages due for sin And what sin is is there that desâ—rveth not hell 2. Whereas they say Adam by his sin deprived himselfe of paradice it is true But if they mean earthly paradice onely they erre from the truth for by his sinne he was deprivâ—d also of the heavenly paradice to which there is no restoring but by Christ Luk. 23.43 Reu. 2.7 and as himself so all his posteritie that sinned in him Rom. 5. Thirdly so where they say all his posteritie were subjected to vanitie and corruption it is true but not all the truth unlesse they understand such corruption as Peter speaketh 2. Pet. 2.12 which is eternall destruction and then they yeeld the cause But they meane not so but corruption such as is in beasts birds c. wherein they goe quite astray For beasts and other brutish and sâ—ncelesse creatures are not sinners as all Adams children are Rom. 5 12.19 sin is not but in reasonable creatures onely as Angels and men Neither is any creature subiect to eternall torment but sinners onely Other creatures when they perish there is an end of them and of their miserie with them but they that perish in their sins haue no end of their miserie but it is eternall Math. 25.46 Mark 9.45.46 Wherfore they doe not well to expound Rom. 5. by Rom. 8 because the Apostle speaketh not of the same but of divers things and estates in those two chapters Fourthly take that which they say and it overthroweth them For how should Adams sin bring all his posteritie unto death but by their guilt in Adams sinne If it made not them sinners the scripture which they formerly alledged Ezek. 18. teacheth that the children should not dye for their fathers sinnes Now seing many infants dye daily it proveth them all to be sinners because death is the wages of sin Rom. 6 23. Gen. 2.17 At length they come to answer Rom. 5. with this perverse doctrine This is the meaning of the holy Ghost that by Adams sinne all his posteritie haue weak natures Rom. 8.3 by which when the commandement comes Rom. 7.10 thâ—y cannot obey and liue but sinne and so dye till when they are aliue without the law so sayth the Apostle vers 9. and thus is verified that all both Iewes and Gentiles are under sin c. Read on the scripture and you may evidently see that neither this nor any part of Gods word is spoken to or of infants Answ. This is not the Apostles meaning for he sayth not they haue weake natures but that all haue sinned and through the offence of one many are dead many were made sinners Rom. 5 12.15.19 which is more then weaknesse of nature and pronenesse to sin Secondly in Rom. 8.3 it is sayd that it the Law is weake through the flâ—sh and so cannot saue any man vvhich vvords these men vvrest as if it meant Adams children vveak Which thing though it be true yet is it not that which is spoken of in Rom. 8.3 Thirdly vvhen the Apostle sayth in Rom. 7.9 that he was aliue without the law this contradicteth according to their sense the other scripture in Rom. 5 12. that all haue sinned and are dead The Apostle in Rom. 5. speaketh of things as they are in Rom. 7.9 he speaketh of things as they seemed to be but vvere not indeed Paul vvas aliue in his owne conceit thinking himselfe able to keep the Law as naturall men doe suppose they can But vvhen the commandement came to wit unto his knowledge and conscience then sin revived and he died How could this be seeing the commandement is holy just and good v. 12 He telleth us in 13 v. that sinne wrought death in him by that which was good So then he vvas sinfull though he knew it not before the commandement came sinfull by nature but not discerning this his wofull state the Law vvas given to shew it him for by the law commeth the knowledge of sinne Rom. 3.20 Againe saying in Rom. 7 11 that sinne took occasion by the commandement deceived him and slew him he plainly acknowledgeth sin to haue been in him before the commandement came this hee confirmeth in v. 14. saying the law is spirituall but I am carnall sold under sinne Whereupon he applieth the evills vvhich he did to siâ—ne dwelling in him v. 17.20 and this inhabiting or indwelling sinne is that originall sinne vvhereof we treat vvhich Paul for a vvhile could not discerne to be in him as all naturall men discern it not but count it an idle terme and think there is no such thing till by the Law he came to discerne it and to lament it Fourthly it is here to be observed how the Anabaptists â—grant all men haue weake natures and cannot obey and liue but sin and dye How commeth this to passe By Adams
sinne say they Behold here how they thwart their own grounds They impose a necessitie upon all men which they think are born innocents to sin They cannot but sin they must needs dye and this not through their owne default at all but by Adams If we should thus teach what outcries would they make after us How is it they here forget the scriptures by themselues forealleaged The son shall not beare the iniquitie of the father Ezek. 18.20 Is not this a heavy burden which the sonns beare that their father sinning and they being innocent are so weakned of God that they cannot but sin they cannot but dye Doth God create an innocent man and giue him charge to doe that vvhich is unpossible for the man to doe and threaten death unto him for not doing it We abhorre such doctrine as quite overthrowing Gods justice When he made Adam innocent he gaue him no law but that vvhich was possible easie for him to do and to haue coÌ„tinued in doing it if he had would His justice requireth him to doe the like to all his innocent creatures Wherfore if these men come not to acknowledge with the Apostle and with us originall sinne and death for sin to be in Adams seed that his fall and disobedience was the fall of us all by imputation and by infection as a serpent brings forth but a serpent that so being sinners in him we haue lost our abilitie to do good by Gods just judgment are sold under sinne If they come not I say unto this they will bee open enemies to the iustice of God and make the judge of all the world not to doe equitie 5. Finally vvheras they say that neither this nor any part of Gods word is spoken to or of infants they impudently avouch untruth The Apostle in Rom. 5.14 speaketh of them which sinned after the similitude of Adams transgression and yet death reigned over them also What sin can this be but originall sin vvherin infants are born and for vvhich many infants dye For vvhen they passe from infancie and come to understanstanding they sin actually as Adam did To sin the same sin they cannot for all being shut out of paradice they cannot eat of the forbidden tree though they vvould Neither doth the Apostle speak of that same sin but of sinning after the similitude of Adams transgression so it meaneth actuall sin like Adams Now all sin is either originall or actuall If then death reigneth ouer them which sinne not actually as Adam did it must needs reigne over them which sin originally onely in Adam and these be infants For the Anabaptists grant that when they come to discretion they sinne and cannot but sinne actually And thus their next vvords also are refuted vvhen they say Infants are under no law therefore transgression cannot be imputed unto them Rom. 4.15 The contrary is thus proved Infants haue transgression imputed unto them and death for transgression as the Apostle sheweth in Rom. 5. Therfore they are under some law though not under Moses law vvhich punisheth actuall transgressors yet under Adams law in vvhose loynes they vvere and sinned for vvhich they are punished even vvith death it selfe In their next vvords they condemne themselues and all their vain reasoning confessing that Adam fell from the estate wherein hee was and in him all mankind This is very true and overthroweth their heresie For Adams fall as the Apostle describeth it vvas sin offence transgression disobedience judgement or guiltinesse to death and condemnation Rom. 5.12 19. Now all mankind fell in him as Paul teacheth and these enemies grant therfore all mankind is in sin offence transgression c. unto death and condemnation Of the remedy for the sin of all vvherof they next speake we grant that is both for infants and old sinners by grace in Christ. But these are two severall questions and here we treat of sinne onely and the merit of it Of Gods grace we haue spoken otherwhere They proceed and say that Infants whom Christ so often accounteth innocents Mat. 18.3 4 19.14 are freed from the law and so sin is dead in them but when the commandement comes then they die in sinnes and transgressions c. Rom. 7.8 Eph. 2.1 Answ. Innocents may be so called in sundry respects 1 when in them there is no sin at all thus Adam in his creation vvas innocent 2. When though they be sinners yet they are not guiltie of such sins as men lay to their charge Exod. 23.7 2. Sam. 3.28 Ier. 2.34 3. When they are cleare of actuall sinnes and thus infants may be called innocents Psal. 106 38 That Christ calleth infants innocents in the first sence I deny the scripture also denieth them so to be Iâ—b 15.14 25.4 Ioh. 3.3.6 Eph. 2.3 I find not in the plaâ—es which they quote that Christ called infants innocents how bâ— it somtime he calleth his disciples innocents or guiltlesse Mat 12.7 of whom yet these men I suppose will not say they were without all sinne That infants are freed from the law given to Adam is denied and disproved by Rom. 5. for in Adam they sinned and died That sin is dead in them is also disproved rather they are dead in sinne till they be revived by Christ Eph. 2.1.3 Infants say they haue done neither good nor evil in the flâ—sh therefore Infants shâ—ll not appeare before Christ they shall receiue no juâ—gement 2. Cor. 5.10 Râ—v 20 12.13 Answ. How boldly doe these men abuse the sâ—riptures In 2. Cor. 5.10 Paul sâ—yth We must all appeare before the juâ—gment seat of Christ. Rev. 20.12 it is sayd I saw the dead small great stand before God Nay say these adversaries not infants Their reason because infants haue done neither good nor evill in the flesh is an errour before refuted for though they haue not done good or evill actually as older people yet in the first Adam they haue done evill and in the second Adam Christ they haue done well Against Davids confession of his birth sin in Psal. 51. they thus dispute If David confesse unto God his own sin then he desireth him in mercie to behold whereof he was made as Psalm 103.14 of dust weake flesh unable to resist the Tempter through which weaknesse he was overcome in these sinnes and thus weak flesh is called sinfull flesh in which Christ came Rom. 8.1 Christ is sayd to be made sin 2. Cor. 5.21 not that he was a sinner no more David confessing he was conceived in sinne doth proue that by conception and birth he was a transgressor Answ. They pervert both Davids words and meaning Hee speaketh of sinne and iniquitie they speake of weaknesse onely vvhereby he fell into sinne What scripture can be so plaine that may not be wrested with such wicked glosses Against vveaknesse wee pray for aid and strength to resist evill against sinne wee pray for mercie and forgiuenesse and for this David prayeth in
Psal. 51. Secondly it is another abuse of scripture that they say weake flesh is called sinfull flâ—sh in which Christ came Rom. 8.1 where first they make David no more a sinner at his birth then Christ himselfe contrarie to the whole tenour of this Psalme and contrary to Rom. 5. as is before shewed Then they falsifie the text in Rom. 8.1.3 for the weaknesse there spoken of is in the Law it was weake through the flesh and so not able to saue sinners Thirdly by Flesh there Paul meaneth not the substance of flesh for that vveakneth not the Law nor hindereth mans salvation it is the good creature of God as is the soule or spirit but hee meaneth by flesh our corrupt sinfull state in soule and body for he sayth in verse 8. they that are in the flesh cannot please God If flesh meane our bodily substance then no man living in the body can please God not the Prophets not the Apostles no nor Christ himselfe for he lived in our flesh in our humame nature and the Apostle should speake untruly in the ninth verse yee are not in the flâ—sh Wherefore flesh in Rom. 8. signifieth our unregenerate state as in Genes 6.3 Iohn 3.6 Rom. 7.18 8.5.9 Fourthly it is another falsification when they say sinfull flesh in which Christ came the scripture sayth not in sinfull flesh but in the likenesse of sinfull flesh Rom. 8.3 Fiftly weaknesse or infirmitie as it meaneth not sin but affliction such Christ had such the Apostle tooke pleasure 2 Cor. 12 10 but infirmity as it meaneth sin Christ had not he is opposed herein to the Priests of the Law vvhich had infirmity or vveakenesse Heb. 7 27 28 and 4 15 But David in Psal. 51 confesseth such infirmity if they vvill haue it so called as vvas sinne and iniquity vvhich proveth he was a transgressor from the womb and not vvithout sin as vvas Christ. 6 Christ is said to be made sin for us 2 Cor. 5 21 these words for us the adversaries baulk and omit David vvas not made sinne for us or for any but vvas himselfe conceived in sinne Christ being himselfe no sinner yet vvas hee made sin that is a sinâ—offering for us to purge us and make us the righteousnesse of God in him for the Sin-offering vvas usually called sin in the Law Lev. 4 3 8 14 20 24 c. the Apostle expoundeth it For sin meaning a sacrifice for sin Heb. 10 6 from Psal. 40 thus Christ vvas a sinne that is a sacrifice for sinne but David vvas not so Therefore these places speake not of sinne in one and the same sense but in the contrarie David complaineth of his ovvn sinne and guiltinesse Paul speaketh of Christ his purging David and us all from sinne and guiltinesse by being made a sinne offering for us Their former answer being so apparantly against the truth that David acknowledging sinne they vvill haue it no sinne but weaknesse they devise to darken the light with an other cloud as if David spake not of his own estate but his mothers and then say they it is the curse or punishment for sinne laid upon her Gen. 3 16 where the very words agree with these of Davids c. and it is frequent in Scripture to call punishment for sinne by the name of sinne c. and it is neither Davids sinne nor his mothers that hee heere confesseth to speake properly but his mothers punishment Answ. As a bird in the net so the more they striue the more they are intangled First the whole scope of the Psalme is that David might finde mercie with the Lord for his owne sinnes as any that readeth it may see And that in supplicating to God for grace before and after he should here insert a complaint of his mothers punishment is without any colour of truth But this is the meaning and suteable to his other words that lamenting his actuall transgressions he bewaileth the evill fountaine whence they flowed to weet his natiue corruption which brought forth these ugly trespasses Secondly to let passe how they call Gods fatherly chastisement a curse or punishment they here againe belye the Scripture in saying that the very words in Gen. 3.16 agree with these of Davids For neither the word sin nor iniquitie both which David useth in Psa. 51 are to be found in Gen. 3 16 that Odâ—gos brow may seem to be of brasse vvho shâ—mâ—th not so often and openly to falsifie the text Thirdly it is true that sin and iniquity doe often improperly meane punishment but the proper meaning for fault and guiltinesse is most frequent and whâ—n it signifieth punishment the context manifesteth which it doth not here at all but David before and after bewayleth his sinnes properly Nâ—ither is heere the phrase of bearing sinne and iniquity which is mâ—st usuall when punâ—shment is meant but of being brought forth in iniquity and conceived in sinne and they shâ—w not aâ—y oâ—e place of Scripture vvhere such a phrase signifieth punishment Fourthly as neither sin nor iniquity are used in Gen. 3 16 so the word conception there agreeth not but differeth from the conceiving that David speaketh of in Psal 51 and the difference of the words plainly discovereth these mens ignorance and errour For in Gen. 3 16 Seron is conception with sorrow during the time that the mother goeth with child but in Psal. 51. jacham signifieth conceiving with pleasure for the vvord properly signifieth to be warme or inflamed vvith desire as in the act of generation not of men onely but of cattell also as in Gen. 30 38 39 41. Now nature both of man and beast teacheth all that such conceiving is with delight not with paine and therefore David using such a vvord vvhen he telleth how his mother conceived him cannot in any reasonable mans understanding mean his mothers corporall paines or punisâ—ment as these corrupters of the Scripture doe feigne They proceed and say that David did not sinne in being conceived and borne the soule is the subject of sinne for from the soule or heart commeth wickednesse Mat. 15 19. The soule comes from God the matter of the body from the parents the soule is very good comming from God the body hath not sinned till it be infected with the soule by transgression of a law and seeing thâ—y â—ffirme that the very matter or substance whereof David was made was sinne and that this is it he confessoth in Psal. 51 obserue what will follow â—f this their dream The matter wherof all thâ— sonnes of Adam are made is sinne but Chrâ—st one of the sonnes of Adam after the flâ—sh was made of that matter therefore the matter or suâ—stance of Christs body was sinne If it be wicked to say Christ was a sinner because he was conceived of his mothers suâ—stance as it is so it is no lesse wicked to say David was a sinner because he was conceived of his mothers substance seeing the substance of both the mothers
vvrath c. must be borne againe of the spirits or else they cannot see the Kingdom of God Ioh. 3 3.5.6 But the Christian infants dying in infancie shall see the Kingdom of God and not be damned as the adversaries grant therefore by Christs doctrine they are borne again of the spirit and so must needs in some measure haue repentance faith holines vvithout which there is no regeneration Again that infants haue the faith and loue of God in them and regeneration in their measure is thus proved They to vvhom God giveth the signe and seale of righteousnesse by faith and of regeneration they haue faith and regeneration for God giveth no lying signe he sealeth no vaine or false covenants But God gaue to infants circumcision vvhich vvas the signe anâ—â—ale of the righteousnesse of faith and regeneration Gen 17.12 Rom. 4.11 2.28.29 Coloss. 2.11 Therefore infants had consequâ—ntly now haue faiâ—h regeneration though not in the crop or haâ—vest by deâ—laration yet in the bud and beginnings of all Christian graces They that deny this reason must either make God thâ— author of a lying signe and seale of the covenant to Abraham and â—is infants or they must hold that infants had those graces then bâ—t not now both vvhich are wicked and absurd to affirme Or tâ—ey must say that circumcision vvas not the signe and seale of the righteousnes of faith and then they openly contradict the Scripture Rom. 4.11 Moreover as the Apostle in Rom. 5 compareth our naturall estate in Adam and our spirituall estate in Christ so may vvee in this case If wee cannot justly objâ—ct against Gods vvorke in nature but doe beleeue that our infâ—nts are reasonable creatures and are borne not bruit beasts but men though actually they can manifest no reason or understanding more then beasts yea a yong lamb knoweth and discerneth hâ—s damne sooner then an infant knoweth his mother then neiâ—her can we justly object against Gods vvorke in grace but are to beleeue that our infants are sanctified creatures and are borne beleevers not infidels though outwardly they can manifest no faith or sanctification unto us And why should it be thought incredible that God should worke faith in infants If because we know not or perceiue not how it can be let us consider that wee know not the way of our naturall birth and other earthly things Eccles. 11 5. Ioh. 3 8 how then can we know heavenly things If we make question of the power of God nothing is unpossible with hâ—m Hee made all things of nothing he can make the dumb beast speake with mans voyce Numb 22 hee can make the babe in the mothâ—rs wombe to be affâ—cted and leape for joy at the voice of vvords spoken to the mother Luk. 1.44 and can he not also work grace faith holynesse in infants Hath Satan power by sin to infâ—ct and corrupt infants as is before proved and shall nor God haue power to cleanse from corruption and make them holy If we make doubt of the will of God herein behold we haue his promises to restore our losses in Adam by his graces in Christ as he shâ—weth in Rom 5 that he will circumcise our heart and the heart of our seed to loue him Deu. 30 6 we haue the seale of his promise in giving circumcision to infants to signifie and seale the righteousnesse of faith Rom. 4.11 Gen. 17. And we haue assurance of all his promises and of that to Abraham his seed in particular to be confirmed unto us not abrogated or lessened by Christ 2 Cor. 1.20 Luk. 1.72.73 c. Gal. 3.14 c. Wherefore they are but a faithlesse and crooked generation that notwithstanding all that God hâ—th spoken and done in this kinde doe deny this grace of Christ to the infants of his people and the seale or confirmation of this grace by baptisme now as it was by circumcision of old But they proceed to plead against the truth thus Regeneration is a turning from sin to God Rev. 6.11 1 Thes. 1.9 Tit 4.5 Repentance is a sight and knowing of sin by the law a confessing and sorrow for sin c. Faiâ—h is thâ— ground of things hoped for c. Heb. 11.1 and is accompa-with obedience Iam. 2. Let them either now proue that infants are turned from sin see know confesse and sorrow for it beleeue the promises of God c. or they say nothing Answ. They reason ignorantly and perversly not onely against the light of Gods word but of nature As if some brutish person should plead thus A man is a living creature that hath a reasonable soule and the proper affections of a man as he is a man are the facultie of understanding of thinking capablenesse of learning of remembring facultie of reasoning of judging and discerning true and false good and evill of approving and improving of willing nilling of speaking of numbring c. Now let them which affirme that infants are borne men as Christ doth in Ioh. 16.21 proue that infants doe understand do think remember judge discerne good and evill approue will speak c. or else they say nothing Were not such a disputer worthy to be laughed and hissed at who requireth the actuall use and manifestation of humane affections and faculties in infants vvhich are in them but potentially in the seed and beginning and because thâ—y cannot declare these things by their workes therefore he denieth them to be of the generation of mankind or borne men into the vvorld or that they haue the faculties of men at all in them any manner of vvay Even such is the argumentation of these erroneous spirits against the truth of religion For as before they reasoned against the sin transgression and condemnation of Infants contrary to Pauls doctrine in Rom. 5 because infants actually understand not the law nor transgresse against it and will not consider how they are sinners originally in Adam so now also they reason against the grace of Christ in infants and his work of regeneration in them because they cannot outwardly manifest the effects of regeneration or fruits of faith such as the scriptures that they allege do require in older persons wil not understand that these graces are in them through Christ and his spirit but in the beginnings onely as I haue formerly proved and are not in them as in those of full age who by reason of use haue their sences exercised to discerne both good and evill And here I desire to know of the Anabaptists in their next vvritings about these matters first when they thinke that children vvho in their opinion are borne without aâ—y sin begin to be sinners vvhether at 2.3.5.7 or other yeares and vvhen they can justly reproue a child for sin if it shew in vvord deed or gesture any thing contrary to the law of God as if it sweare curse lye disobey parents take anothers goods be froward angry or the likâ— Yea let any of
command Thou shalt not eat for the Lord sayth All soules are mine both the soule of the father and the soule of the son that soule that sinneth it shall dye The son shall not beare the iniquitie of the father c. Ans. First the prophet speaketh not in Ezek. 18.4 c. of Adam but of the later fathers of the Iewes which sinned v. 2. but Paul speaketh of Adam who was not onely a particular person as all other fathers in this case are but an universall man the root of all mankind and a figure of Christ Rom. 5.14 Againe the Prophet speaketh of such sonns as are just and do not such like sins as their fathers did Ezek. 18.5.14 c. but Paul speaketh of us all as we are in Adam unjust and sinners and guiltie of our first fathers iniquitie Râ—m 5.12.19 So these two scriptures the one speaking of actuall sinnes vvhiâ—h are eschewed the other speaking of originall sinne which we now cannot avoyd speak not of one and the same sinne or estate and therefore doe not one expound an other Thirdly the Prophet exempteth the good children which eschew their fathers siâ—nes from death Ezek. 18.9.17 The Apostle inwrappeth us all the sonnes of Adam in his sinne and in death Rom. 5.12 14 17. Fourthly the Prophet speaketh generally of the many sinnes which the fathers did and the sonnes did not Ezek. 18.6.7.8.18 the Apostle speaketh of that one sinne or offence by vvhich we all being in Adams loynes are guiltie Rom. 5.16 But to this they both agree the Prophet sayth The soule that sinneth it shâ—ll die Ezek. 18 4 the Apostle sayth thâ—t all haue sinned to vvit in Adams loynes therefore death paâ—seth upon all Rom. 5. â—2 Hereby all vvise men may see how impertinent a proofe the Anabaptists bring from Ezek. 18. that Adams sinne brings not any soule to hell For Adams sinne bringing sinne and death upon all and hell being the death vvhich is eternall it is brought by his sinne upon all his posteritie except through Iâ—sus Christ our Lord they haue eternall life which is the gift of God Rom. 6.23 Further they answer and desire it may well be observed that mankind was onely in Adam in their bodily substance he is the father of our bodies in respect of matter but our forme and soules came from God he is the father of our spirits Heb. 12.9 Eccles. 12.7 8 8 that earthly matter was in Adam of which our bodies are made c. thus and no otherwise were we in Adam Answ. We obserue it well and obserue their error also It is untrue that thus to wit in respect of our bodies onely we were in Adam and not in respect of our soules no scripture teacheth them this but their own fansie For though our soules were not in all respects in Adam as our bodies were to wit materially yet in some respâ—ct to wit formally we were in Adam both body and soule which I thus manifest Adam begat Seth in his own image Gen. 5 Abraham begat Isaak c. Math. 1. so body begetteth not body but man begetteth man and man consisteth of body and soule which are the parts that constitute a man So man that is the whole not part of a man onâ—ly is sayd to be borne of a woman Iob. 14.1 yea the 66 soules whereby figuratiuely is meant persons consisting of bodies and soules are sayd to come out of Iakobs thigh or loynes Gen. 46.26 and Levi in the lâ—ynes of Abraham is sayd to pay tythes Heb 7.9 10. Now the body without the spirit is dead and therefore cannot pay tythes nor do any action And in the place and case in hand in Adam all sinned all died judgement came on all men to condemnation Rom. 5.12.18 but the body without the soule sinneth not neither â—yeth nor shall bee condemned Therefore it is apparant that the scripture speaketh of men in Adam otherwise then in respect of their bodies onely so that thâ—se mens speciall observation is nothing worth Againe they plead As God gaue no law to Adam before hee gaue him a soule of reason and understanding no mâ—re doth he giue to any of Adams posteritie aâ—y law till he giue them soules of reason and understanding as in Deut. 11.2 I speak not to your children which haue neither known nor seen c. Answ. First the words of Moses to Israel to whom he propounded the law are not to be compared with Gods law given to Adam for the Israelites were spoken to personally Adam generally as an universall man the root of all mankine as before is proved Secondly the covenant of Moses law did also after a sort pertaine to their children which then were not Deut. 29.14.15 though it was actually taught thâ—m onely which were present Dâ—ut 11. Thirâ—ly the sin which Paul treateth of and death for sin was in the world before Moses law which these men speak of Rom. 5.12.13.14 Fourthly let all they say be given them yet it helpes them not for I haue before proved that we were all in Adam as living men not as dead corpses and so had soules of â—easoâ— and understanding in him originally even as we had bodies eyes eares c. in him originally though after a different manner as before is noted Further they say God never purposed to execute on Adam for that transgression condemnation to hell in that hee purposed to send Christ betwixt in whom Adam beleeving should be saved If Adam for his own sin was not condemned to hell without remedy shall any of his posteritie be sent to hell without remedy and that for his sin c. Answ. 1. The question in the first place is changed which is whether Adam and all his posteritie in him falling from God deserved not hell for their sinne This they deny not neither can disproue 2. As God purposed not to damne Adam for his sinne so neither purposed he to damne Noah for his drunkennesse Lot for his incest David for his adultery and murder c. but to giue thâ—m remedie by faith in Christ. Will they hereupon plead that other actuall drunkards murderers whoremongers deserue not damnation or shall not many such be damned for these sinnes 3. Though all infants for their natiue sinne and all men for their actuall sinnes deserue damnatâ—on yet never was it Gods purpose to damne all without remedy For Christ the second Adam giveth righteousnesse and life to all infants and old transgressors that are borne of him as the first Adam conveyed unrighteousnesse and death to all his ordinary naturall posteritie Yea grace here exceedeth for the judgement or guilt of originall sin was by one offence to condemnation but the free gift by Christ is of many offences unto justification Rom. 5.16 They object that condemnation is for not beleeving in Christ Ioh 3 19. 16 9. Mar. 16.16 Rom. 11.32 Answ. First thâ— Apostle sayth the wages of sin is death Rom. 6.23 therefore the wicked shall be condemned
was one and the same Answ. It is even a vvonder to bâ—hold how these men pervert erre and slander as if they had sold themselues to vvorke iniquity We teach not as the perversly speake that David sinned in being conceived and borne for these being the workes of God and nature are good But David was a sinner because hee was conceived and borne in sin as himselfe confesseth 2 They erre in saying the soule is the subject of sinne for neither the soule alone nor the body alone but the vvhole man vvhich differeth from both and consisteth of both he is the subject of sinne Neither doth the body vvithout the soule nor the soule without the body commit sinne but the man vvhiles the soule is in the body sinneth 2 Cor. 5 10 and as the soule vvas not created but in the body Zach. 12 1 so vvhen it departeth from the body it sinneth no more but goeth for judgement Heb. 9 27 Eccles. 9 5 6 10. 3 Whereas they alledge that wickednessâ— is from the heart Mat. 15 19 it is spoken of living men consisting of soule and body Madnesse as Salomon saith is in their heart while they liue and after that they goe to the dead Eccles 9 3. And vvhere they say the soule comes from God the matter of the body from the parents they lay not down the truth fully For though the soule is created of God and is not materially from the parents as the body yet the parents giue occasion to infuse the soule for vvithout corporall generation no soule is created and so the soule may in some sort be said to haue the beginning from Adam though not of any matter from him The essence of is of God the subsistance of it is from the parents from vvhom it hath the manner of subsisting in the body 4 Though the soule as it is created of God is very good as the body also respected naturally is good yet they erre in saying the body sinneth not till it be infeâ—ted with the soule by transgression of a law whereby they meane actuall transgression after it knowes the law For first it is not the body but the man of body and soule that sinneth as before is shewed Secondly the body is not infected vvith the soule but both body and soule are infected with sinne to wit that inbred and inhabiting sin vvhich came from Adam as before is proved from Rom. 5. And this sinne man hath both by imputation and inherence before he actually transgresseth the law Rom. 5.14 Psal. 51 for that which is borne of the flesh is flâ—sh Ioh. 3.6.5 They notoriously slâ—nder us that we should affirme the very matter or substance vvherof David vvas made to be sin Wee affirme no such thing The matter or substance we say is good as every creature of God is Sinne is an evill accident cleaving to the substance to the body and soule of man Of like falshood it is that we should affirme David to confesse in Psal 51. that the substance vvhereof he vvas made vvas sin Neither David nor we ever so spake So the Argument vvhich by consequence they frame touching the substance of Christs body that it should be sin is frivolous collected from a fictâ—on of their idle heads For if no mans substance be sinne as we firmly hold much lesse Christs After this they cast a stumbling block in the vvay and vvould haue us shew how infants that haue sinned and are under condemnation of hell can be reconciled to God but onely by faith in Christ Iesus and if they cannot but by repentance and faith then are they all left under condemnation not for any law that thâ—y haue broken but for their father Adams sinne Answ. That all haue sinned and are under condemnation is proved by the Apostle Rom. 5 12 18 how infants can be reconciled to God he also teacheth namely through the gift by grace by one man Iesus Christ Rom. 5 15 18. The manner if it be shewed I feare these men vvill not receiue it for they that haue so kicked against the pricks touching all mens fall and sinne in Adam how should they receiue the doctrine of restauration by Christ. Howbeit I will indevour to shew it if it doe no good to them it may to others 1 The faith and repentance vvhich they require in infants namely actuall is not to be found as such actuall sinnes are not found in them as are in older men The one of these exemplifieth the other as the first Adam figured the second Rom. 5 14. By the first Adam vve haue sin Rom. 5 12 offence v. 15 disobedience v. 19 â—udgement v. 16 death v. 14 condemnation v. 16. By the second Adam Christ we haue grace the gift by grace v. 15 the gift of righteousnesse v. 17 the free gift to justification v. 16 even to justification of life v 18. By the first Adam vve haue three evils 1 imputation of his sin 2 corruption of our nature 3 guiltinesse of death temporary and eternall By the second Adam vve haue three opposite good things 1 imputation of his righteousnesse 2 regeneration or renewing of our nature 3 and deliverance from death temporary and eternall As the corruption or viciousnesse that vve haue by Adam is in the bud or spring in the beginning not in the full growth and inclineth us to all actuall sinnes so the regeneration we haue by Christ is in the spring and beginnings thereof vvhen we â—re infants and inclineth us to actuall faith and obedience And thus repentance and faith are in Christian infants in their bud or beginning inclinatiuely even as impenitencie and unbeliefe are in Adams infants in their beginning and by inclination If any man aske vvith Nicodemus how can these things be Let him consider that as he knoweth not the way of the winde or of the spirit or how the bones doe grow in the womb of her that is with child even so he knoweth not the workes of God who maketh all Iob. 3 Eccles. 11 5. Lastly to the many examples of Gods judgements upon infants as at Noes floud the burning of Sodom and Gomorrah c. they answer though they had bodily death for the sinnes of their parents yet they perished not with the wicked in hell For of this bodily death other unreasonable creatures as well as infants haue alwayes had their portions All flâ—sh must die and death is losse to none but to the wickâ—d to the godly and innocent death and all afflictions of this life are not worthy of the glory that shâ—ll be shewed Answ. 1 In that they grant Infants haue bodily death for their parents sinnes they contradict their own plea before from Ezek. 18 20 the soule that sinneth it shall die the sonne shall not beare the iniquity of the father c. for there the Prophet speaketh even of bodily death and miseries in this world vvhereof the Iewes complained And unlesse they confessâ— that infants are sinners in
their parents they cannot maintaine the justice of God for killing infants and that oftentimes with strange and horrible deaths And if they grant that infants are sinners they cannot with any truth deny but hell is their due unlesse they be redeemed by Christ. And by infants death we certainly conclude that they are sinners from the Apostles ground in Rom. 5 12 14 6 23. and that for their sinne they may and shall be cast into hell unlesse Christ saue them is evident by Christs doctrine in Ioh. 3 3 Except a man bee borne againe he cannot see the Kingdome of God And that infants are there implyed is plaine because an infant is borne a man as Christ speaketh Ioh 16 21 and being borne a sinner Psal. 51 Rom. 5 must be borne againe of the Spirit or else shall not see the kingdome of God If it see not Gods kingdome it shall see the divels prison for a Limbus or third place will no vvhere be found And how these men can exempt wicked infants from hell otherwise then by their own fansies I know not â—he Apostles taught no such doctrine vvhen vvithout exception of infants they call the old world that perished the world of the ungodly 2 Pet. 2 5 and reckon none saved but Noe and his house Heb. 11 7 1 Pet. 3 20 21 and tell us that Sodom Gomorrha and the Cities about them are set forth for an example suffring the vengeance of eternall fire Iude v 7. But these presumptuous men vvill controll the judgements of God and tell us that which no Prophet or Apostle ever taught that all the infants in those cities suffer no such vengeance yea though God himselfe promised that if but ten righteous had been found in Sodom wherein vvere many times ten infants he vvould not haue destroyâ—d the citie for tennes sake Gen. 18 32. 2 The reason vvhich they vvould ground upon because other unreasonable creatures as vvell as infants haue alwayes had their portions in bodily death this reason is brutish and beseemeth not men For no unreasonable creature is a sinner as all men in Adam are sinners no unreasonable creature hath a soule immortall infused of God as all mankind hath no bruit beast shall be raised from the dead as all men shall both old and yong to life or death eternall And vvhen a beast dyeth it hath an end both of vvelfare and misery so hath none of Adams children What comparison then is there between men and beasts Where they say death is losse to none but to the wicked it is true And hereupon it followeth that seeing infants are wicked as is formerly proved untill they be made righteous by Christ and borne againe death is a losse unto them and a gaine to those onely whether old or yong which are made partakers of the grace and gift of righteousnesse by one Iesus Christ Rom. 5 12 17. Of Baptizing Infants AGainst baptising of Infants the adversaries first lay this ground Baptisme perteyneth onely to them that declare their repentance and faith to those Disciples of Chriâ—t that baptise them This appeareth by Iohn Baptists doctrine and practice Mar. 1 4 Mat. 3 6 and Christs disciples Joh. 4 1 3 22 by Christs commission for all nations Mat 28 19 Mar. 16.16 by the Apostles practise Act. 2 38 41 8 12 36 c. Answ. That baptisme pertaineth to such as declare their repentance and faith is true and the Scriptures alledged proue it But that it pertaineth to such onely is untrue and none of the Scriptures vvhich they bring doe so teach The infants of the Church vvhich cannot declare repentance or faith are also to be baptized as after shall be manifested That the practise taught by the foresaid Scriptures is to be perpetuall we grant and they needed not haue taken paines to proue it Infants say they may not be baptized because there is neither commandement example nor true consequence for it in all Christs perfect Testament c. Answ This we deny commandement there is for it in Math. 28 and Mark 16 necessary consequences from many Scriptures confirme it as shall be proved Baptisme they say is in that a good conscience maketh request unto God 1 Pet. 3.21 it is of repentance for remission of sinnes Mar. 1 â—â— the washing of the new birth Tit. 3 5 c. If it cannot be proved by the Scriptures that infants haue their hearts sprinkled from an evill conscience haue repentance faith c. they ought not to be baptized Answ. Their argument hath onely a shew no substance of truth For first a man might frame as good a reason thus Circumcision is not that which is outward in the flâ—sh but that of the heart in the spirit Rom. 2 28 29 it is the putting off of the body of the sinnes of the flesh Coloss. 2.11 it sealeth the righteousnese of faith which they haue Rom. 4.11 and the circumcising of the foâ—-skinne of the heart Deut. 10 16 to loue the Lord c. Deut. 30.6 Now if it cannot be proved by Scripture that infants haue the lâ—ue of God in their hearts the righteousnes of faith the putting of of the body of sin c. they may not be circumcised and theâ—r circumcision is nothing If this be not a good argument to keep children from circumcision the other is no better to keep thâ—m from Baptisme Secondly Christian infants haue the graces they speak of repentance faith regeneration c though not actually or by way of declaration to others yet they haue through the worke of the Spirit the seed and beginning of faith virtually and by vvay of inclination so that they are not wholly dâ—stitute of faith regeneration c. though it be a thing hid and unknown unto us after vvhat manner the Lord vvorketh these in them Eccles. 11 5. Which I further proue thus If infants naturally are some vvayes capable of Adams sinne and so of unbeleefe disobedience transgression c. then Christian infants supernaturally and by grace are some wayes capable of Christs righteousnes and so of faith obedience sanctification c. But infants are capable of the former evils by Adam therefore they are capable of the latter good things by Christ. That they are capable of the former is before proved vvhere vve treated of originall sin by Rom 5 Psal. 5 1 Ioh. 3 and many Scriptures The consequence that therefore they are capable of the latter also â—o wit of Christian graces is thus manifested 1 Because the first Adam was a figure of the second Adam Christ so that as the sinne of the first Adam his fault disobedience and death for it came on all his children both by imputation and infection or corruption of nature so the righteousnesse and obedience of Christ commeth on all his children both by imputation and renewing of nature unto life and salvation as the Apostle compareth them Rom. 5.12.15.16.17.18.19.21 2 Because infants being by Adam sinners children of
to Esa. 45 7 Amos 3 6. Concerning murther and other like actions we distinguish between the action as it is naturall and as it is morall All actions as they are meerely naturall are of God for in him we liue and moue and haue our being Act 17 28 without him no man can moue his hand to smite hâ—s neghbour As they are morall Gods providence concerning them is twofold for as they are vicious sinfully done God doth them not but suffreth them so to be done as they haue in them respect of justice and punishment so God doth appointeth commandeth them to be done As the defiling of Davids Concubines being considered in the sinfulnesse of it proceeded from Absaloms wicked lust and Aâ—hitophels wicked counsell 2 Sam. 16 21 22. thus God did it not but suffered it to be done But considering it as a punishment or chastisement for Davids sin the Scripture telleth us that God took Davids wiues and gaue them to Absalom and God did this thing 2 Sam 12 11 12. The murdering of the Israelites by the Assyâ—â—ans of the Iâ—wes by the Babylonians was a very siâ—full action done by these Heathens and thus God suffred them to doe it But as it was a just punishment for his peoples iniquitie God sent those heathens against the hypocriticall nation Esa 10 5 6. God caused the Iewes to fall by the sword he made Ierusalem desolate he himsâ—lfe fought against them with an outstretched hand he deliverâ—d them into the hands of Nebuchadrezar he prepared destroyâ—rs against thâ—m he gaue them into the hand of those that sought their lifâ— the Babylonians wâ—re his servants whom he sent and took and brought against the land though those Hâ—athâ—ns for their iniquitie in doing this were afterward punished Ier. 19 7 8 21 5 7 and 22 7 25 25 9 12. Other examples maâ—y are in the Scriptures how these actions which men did most sinfully Gâ—d did the same actions by those evill men most justly either for judgment upon reprobats or for chastisement mercy unto his châ—sen They inveigh against us as teaching that God decreed that Adam could not but sinne that God commanded him not to sin and yet decreed that he should not sinne Answ. They proceed in wronging us We teach not that God decreed sinne should be done otherwise then by suffering it to be done He never decreed either to doe sinne or to command it to be done or to approue it being done Neither did any decree of God force Adam to sin he might haue haue avoided sinning if he had would but he would not continue in obedience he sinned willingly Further they feigne us to say that though God by his reveiled will commanded Adam not to sin yet in his secret will he decreed he shâ—uld sin Answ. God neither openly nor secretly decreeth or willeth sin as sin for he is not a God that hath pleasure in wickednes Psal. 5 4. They keep their wont therefore in calumniating us Also they erre in refusing the distinction between Gods revealed and his secret will whereby we understand not two wils in God but one and the same will partly revealed partly concealed from us and secret according to Deut. 29 29. By his reveiled will or commandement God would haue Abraham to kill his son Gen. 22 by his secret will not thâ—n reveiled to Abraham but afterward hee would not haue him killed They goe on and would proue that God did neither decree nor lay any neâ—essity on Adam to transgresse But they labour in the wind and would proue that which we confesse yet in their proofe lurketh errour for they affirme that God left not Adam unfurnished with any thing that â—ight support him in that estate in which he created him For thâ—s thâ—y bring no word of God but broach their own fansiâ—s Aâ—am was unfurnished of Gods gracious help to support him when hâ— vvas tempted for want of it he willingly yeelded unto Saâ—an by it he might and would haue resisted all tentations even as the elect Angels having this grace are supported so as they shall never fall Adam in deed was so furnished of God that no power or frawd of Satan could haue vanquished him unlâ—sse he himselfe would voluntary yeeld which he did and therefore had no excuse for his sinne But God if he had pleased could so haue confirmed his will in good could so haue supported him with grace in tentation that his will should not at all haue declined to evill This God did not because so it pleased him and he was not bound to giue Adam more grace then that which he had bestowed on him which was so great that no power of devils could haue prevailed if the man had not willingly fallen They proceed to manifest two things first Of Adams state viz. that God could not make him otherwise then be made him that is mutable able to obey his precepts but not unchangeably good Ans. Not to reason of things too high for us how God could haue made man I grant that men and Angels and all crâ—atures are changeable and that Adam was able to obey all Gods commandements if he had would but this proveth not that he was furnished with all things that might support him in that good estate for he had not speciall grace from God to stablish his will in good which the Lord could haue done and then Adam had not sinned Whereas they adde God did not decree and force him to sinne vve say the same and they sinfully wrong us to impute such blasphemy unto us 2 The second thing they would manifest is That many things bee done against the will of God Answ. This as it is set down is false For it was the vvill of God to suffer Adam to fall else he had not fallen and God willingly suffâ—reth all the sinnes done under the Sun for if he vvould not suffâ—r them the creatures could not doe them But understanding by Gods vvill his commandement or his approbation so it is true that too many things are done against Gods will and this they need not goe about to proue for none I thinke denyeth it But they scoffe at the distinction between the action and the sin of the action and call it meerely a fabulous riddle and say the subtilty of the Riddle is this that sin is nothing whereupon they pleasantly inferre that malefactors are punished for nothing Answ. Had they not a better faculty in deriding then in disputing they would not haue called it a fabulous riddle I haue before proved that all actions of men as they are naturall all motions inward or outward are of God Act. 17 28. Againe I haue proved that the actions of Assyria and Babylon were just and holy actions as God did them but wicked sinfull as men performed them Therfore the action and the sin of the action are rightly and needfully distinguished seeing Gods hand is in the one but not in the
other That sin is no substantiall thing is plaine seeing all things were made by God Ioh. 1 2 but sinne he never made it is a vicious quality infecting the good things which God made and corrupting their actions And thus though sin be not simply nothing yet it is no substantial thing Their definition of sin that it is a thought word or deed contrary to the will of God is no perfect definition for there is an hereditary sin from Adam which all haue before they can either doe or speak or think of which point we are to treat anon Their inference that they which hold God to be the author of the deed which is sinne hold him to be the author of sinne is denyed and before disproved We know God was author of the deed of sending Ioseph into Aegypt for he sent him â—hither partly to try and humble Ioseph partly to provide for Iakobs family Psal. 10â— 17 19 Gen. 45 7 8 yet was â—e not author of the sin committed in sending him that was of the Patriarchs moved with envy Act. 7 9. They charge M. Knox with wide wandring and large blâ—sphemy for ascribing to the providence of God whâ—tsoever the Ethnickes attributed to fortune Their reason is this who knoweth not that unto fortune the Ethnicks ascribe all perverse and pestilent wickednesse Answ. Herein they wander from the truth and blaspheme it Gods providence extendeth further then to such things as he himselfe is author and doer of it extendeth to all the most horrible sinnes in the world which he willingly suffereth to be done and provideth in vvhat manner and measure he vvill suffer them to be done and by his vvisedome knoweth to bring good out of the vvorst and most sinfull deed Could Adam haue been tempted to sin if God had not given Satan leaue to tempt Could he haue fallen if God had not left him to himselfe Was not Gods providence in Absaloms horrible sinne vvhen he defiled his fathers vviues seeing God foretold it and the manner of it before all Israel and before the Sun 2 Sam. 12 11 12. Gods providence suffâ—red Shimeis sinne vvhen he cursed David his providence kept Abimilech from sinning in defiling Sarah Gen. 20 3 6. To conclude it is neere unto Atheisme Epicurisme to deny Gods providence in any the least thing or action be it good or evill But these men inferre vvorse matter asking whether any thing may be spoken more repugnant to the nature of God or contrary to his word c. then to say that God punisheth man with hell torments for doing those things which he himselfe hath predestinated ordeyned decreed determined appointed willed and compelled him to doe and that whiâ—h a man cannot choose but must needs doe by the force and compulsion of his predestination Ans Bold calumniators vvhich vvoul make the vvorlâ— beleeue vve say such things as vve abhorre to thinke In hovv many books might they haue seene these things denyed and refuted We teach that sinne is suffered of God not done by him nor decreed vvilled commanded much lesse compelled All that sinne vvhether men or divils sin voluntarily of their ovvn vvill for vvhich they might all in justice be damned God tempteth no man to evill much lesse forceth or compelleth any to evill Iam. 1 13. So they ansvver unto and vvoulâ— refute their ovvne fictions They affirme that vve say whatsoever God foreseeth be willeth and it cannot but come to passe vvhereto they ansvver that God foreseeth all things good and evill but he willeth onely good And though hee fore knoweth â—ll things yet all things come not to passeth â—efore of necessitie Answ. They still dally and deceiue by generall and ambiguous termes If they understand by Gods vvill his pâ—rmissiue vvill or vvilling sufferance so vve say all things good or evill coâ—â— to passe by his vvill But if they meane Gods effectiue or approving will so vve hold that he vvilleth nothing but good The second vve teach not that all things therefore come to passe becausâ— God foreknovveth them his foreknovvledge imposeth no necessity on things But vvithall vve teach that vvhatsoever God foreknovveth shall be that must needs be else his knovvledge should not be certaine and infallible but they come to passe by other causes then his bare forâ—knovvledge These distinctions observed their reasons deduced from Scripture are soone taken avvay They plead that God foreseeth the death of â— sinner and the cause therof viz. his wickednesse but willeth it not as Ezech. 18 32 and 33 11. I will not the death of a sinner but that he returne and liue Christ foresaw the destruction of Ierusalem yet he willed it not for he wept c. Mat. 23 37. Answ. They doe not vvell to shuffle togethâ—r Death and vvickednesse the cause of it Wickednesse God vvilleth permissiuely suffring it to be done Death he vvilleth â—ffâ—ctiuely inflâ—ctiâ—g it on obstinate sinners Secondly they erre in dâ—nying absolutely that God vvilleth the death of a sinner else hovv should God judge the vvorld To kill for sin is a vvorke of â—ustice as to pardon sin is a vvork of mercy God vvilleth his ovvne justice and vvork thereof Who but he createth the evill of punishment Esay 45 7 Amos 3 6. Who but he prepareth death and hell for sinners Math. 25 41. And â—id he doe this against his vvil The Scripture in plaine vvords saith of Eliâ—s vvicked sons They hearkened not c. because thâ— Lord would slâ—y â—hem 1 Sam. 2 25. Whereas therefore Ezekiel saith God wâ—â—ld not sinners death it cannot be meant absolutely or in all respâ—ctâ— for then it should contradict the other Scripture but conditionally or comparatiuely if sinners repent he vvilleth not their death or hee vvilleth not their death so much as their repentance But if the vvickâ—d turne not then the Prophet saith God whetteth his sword bendeth his bow and prepareth for him the instruments of death Psal. 7.12 13. So Christ vvould not Ierusalems destruction if they vvould haue come to him but because they vvould not he vvould make it desolate as vvas foretold Dan. 9.26 27. They vvould proue that all things come not passe of necessity therefore to vvit because of Gods foreknovvledge Answ. They labour in vaine to proue that they need not Gods foreknowledge lâ—yeth no necessity that the thing must be done by force or compulsion Yea Gods vvill alvvayes layeth no such necessity seeing he vvilleth some things conditionally vvhich are not effâ—cted unlesse the condition be observed as he vvould a sinners life not death conditionally if he returne to God He vvould the destruction of Niniveh but conditionally except they repented Other things God willeth absolutely and those must needs come to passe for none can resist or hinder his absolute will Esa. 46 10.11 Iob. 23 13 Psâ—l 33.10.11 But forasmuch as God certainly foreknowâ—th all things that shall be whether good or evill in this respâ—ct all things come to passe of necessitie
godly men which are in the true and saving grace of God may fall away and may loose their heavenly inheritance which they haue right unto This Popish heresie they haue not confirmed by any one Scripture though they pervert many Scriptures for a show to delude the simple The faith which we professe is this that the elect however through Satans tentations and their owne infirmities they are subject to fall from God and perish yet they are kept by the power of God through faith unto salvation 1 Pet. 1.5 though they through their weakenesse sin and fall yet the Lord putteth under his hand Psal. 37.24 and the seed of God remaineth in them and they cannot sin unto death because they are borne of God 1 Iob. 3.9 Though of themselues they are too ready to depart from God yet he will not turne away from them to doe them good but putteth his feare in their hearts that they shall not depart from him Ier. 32.40 so Christs sheep shall never perish neither shall any pluck them out of his hand but he giveth unto them eternall life Ioh. 10 28 and the elect cannot possibly be seduced from Christ Mat. 24.24 They plead for their errour by 7 reasons The 1 is certaine Scriptures as Heb. 12.15 Look least any man faile of or fall from the grace of God Answ. This proveth not that God will suffer his elect to fall utterly from saving grace but warneth them to take heed to themselues in respect of their own frailty and Satans subtilty Though Gods election and foundation standeth sure 2 Tim. 2 19 yet we must make an end of our salvation with feare and trembling and must adde vertue unto faith and giue diligence to make our calling and election sure which if we doe we shall never fall 2 Pet. 1.5 10. Salt may loose his savour Mat. 5. Answ. It may if men be seasoned but with common grace such as God giveth to many reprobates Heb. 6.4.5.6 but saving grace bestowed on the elect is a gift and calling without repentance Rom. 11.29 Some that haue escaped the pollutions of the world c. may returne with the Sow to wallow in the myre 2 Pet. 2.20.22 Answ. Too many in deed doe so but they are swine not sheep of Christ they seemed to be washed by the knowledge of the Lord which they had but their swinish nature was never changed The Apostle in that chapter speaketh of hypocrites and reprobates which walk after the flesh in the lust of uncleannesse v. 10 which are as naturall bruit beasts made to be taken and destroyed v. 12. which are wells without water v. 17 so they never had saving grace Those that Christ hath bought may be damned 2 Pet. 2.1 Answ. Those are such as before I spake of which were bought of Christ by his offer of grace and their feyned acceptance of it but had they been in deed bought from the earth they would haue followed the Lamb and should haue beene without fault before the throne of God Rev. 14.3.4 5. Had they been justified by his bloud and reconciled to God by his death much more should they bee saved by his life Rom 5.9.10 Had they been of Christs sheep for whom he laid down his life he would haue given them eternall life Ioh. 10.27 28. And here note how these men would make Christs sufferings vaine for many whom as they think Christ died for shall die themselues for ever Where is now the justice of God that punisheth the wicked themsâ—lues and yet punished Christ for them without cause without fruit Such doctrine the Apostle doth abhorre Gal. 2.21 Some may tread vnder foot the bloud of Christ wherewith they were sanctified c. Heb. 10.29 Answ. Such were never sanctified otherwise then Swine that were washed whose filthy nature was never indeed changed otherwise then by counterfeisance and hypocrisie They that haue faith and good conscience may put it away and make shipwrack of it and some may leaue their first faith be damned 1 Tim. 1.19 5.12 Ans. Faith is not alwaies in deed that which it seemeth to be There is a temporary faith which falleth away in time of tentation Luke 8.13 a vaine dead faith Iam. 2 and there is a living faith the â—aith of Gods elect Tit. 1 1 this faith never faileth utterly for it is the seed of God by which we are regenerate and it remaineth in us keeping us from sinne 1. Joh. 3.9 Some written in the booke of life may be put out Exod. 32.32.33 Psal. 69.25.28 Rev. 3.5 Answ. Many things are spoken of God not properly but figuratiuely after the manner of men So God is no way changeable Mal. 3.6 Iam. 1.17 neither doth he repent 1. Sam. 15.29 yet is it said It repented him that he had made man c. Gen. 6.6 because in destroying the world he did as men when they repent So God is said to blot out of his book those wicked which for a time seemed to themselues to others to be written in his book but after by Gods rooting them out are manifested never to haue been written there for then they should haue continued there because the gifts and calling of God are without repentance Rom. 11 â—9 his foundation standeth sure having this seale The Lord knoweth them that are his 2 Tim. 2.19 But to the wicked he will professe I never knew you Mat. 7 23. The talent may be taken from him that vseth it not well Mat. 25. Answ. All that haue talents that is gracious gifts haue not true saving grace to sanctifie those gifts neither are they all Gods elect This therfore is no proofe of the question in hand The Saints at Rome that were justified by faith and had accesse unto grace Rom. 5.1.2 yet if thâ—y continued not in the bounty of God they should be cut off c. Rom. 11.22 Answ. This and the examples following are like to the former and teach Gods elect to haue care to continue in grace without which there is no salvation They teach also that hypocrites falling from God shall perish But none truely justified and partakers of saving grace shall perish for God gloryfieth them Rom. 5.9 8.30 and he putteth his feare in their hearts that they shall not depart from him Ier. 32 40 and if they depart not thâ—y perish not but are kept by the power of God through faith unto salvation 1 Pet. 1.5 2 Their second reason is If the elect cannot fall out of Gods favour then did not all fall in Adam and then some were never dead in sinnes and so need not Christs redemption c. Answ. An ignorant cavill for the Apostle teacheth that God hath chosen us in Christ before the foundation of the world Eph. 1 4. These men speak of our state before Christ. Againe Adam and all in him fell from grace suâ—h as thâ—y had of God in creation but not from Christian grace from grace of election and redemption whereof
not of Moses but of the fathers Iob. 7.22 Secondly the covenant which circumcision sealed was that the Lord would be a God to Abraham and his seed Gen. 17.7.10 this was the covenant of the Gospell Heb. 8.8 10 Rev. 2 1.3 Thirdly Circumcision was the seale of righteousnesse of faith Rom. 4 11 but the Law is not of faith Gal. 3.11.12 therefore circumcision was a seale of the Gospell promised a seale of the covenant of grace Wheras thâ—y say the new covenant is not made but with the one seed Gal. 3.16 it is true maketh against them for that one seed is there shewed to be Christ not Christ in his own person onely but Christ with his Church which make one mystical body 1 Cor. 12.12 Eph. 5.30.31.32 Now the infants of the Church are by the covenant of grace of the body of Christ even as by nature they are of the body and stock of Adam as before in the treaty of Originall sin we haue proved by Rom. 5 so that the new covenant is made with them also and therefore the seal of that covenant is due unto them now as it was in Abrahams daies Nâ—xt this they goe about to proue That the covenant wherof circumcision was a signe Gen. 17 was not the same which we haue now in the Gospell because the Lord sayth it is not the same Jer. 31.31 Heb. 8.6 it is a new covenant that we haue under the Gospell Answ. It is no marvell though these men so often slander us vvhen they dare belye the Lord himselfe Neither doth the Prophet nor the Apostle in the places by them cited or any where say that the covenant vvhich Abraham had and vvhich vvas sealed to him by circumcision is not the same which we haue I haue before proved them to be one in substance by Gal. 3 and Rom. 4.11 The covenant spoken of by Ieremy was made vvhen God took them by the hand to bring them out of Aegypt Ier. 31.32 Heb. 8 vvheras the covenant vvith Abraham was many yeares before Gal. 3.17 Therefore the covenant made vvith Abraham by promise is the same that we now haue by performance and confirmation of that promâ—se Luk. 1.54 55 72 73 Rom. 15.8 Againe they say though Abraham himselfe had the covenant of grace promised him by which promise he had salvation in the Mâ—ssiah to come yet haâ— he not the ordinâ—â—â—â—s of the new covenant which wee haue and therefore none of his seed in the flâ—sh could be partakers of that which he had not himselfe Answ. They grant enough to their own condemnation for if Abrahams covenant was of grace and salvation by Christ then vvas it not of the Law as before they pleaded for that causeth vvrath and damnation Rom. 4.15 Gal. 3.10.12 We plead not for the same external Ordinances or manner of outward â—ispensation but for the same substance of the covenant which was of faith not of works and so of the Gospell not of the Law as Paul teacheth us Rom. 4. Gal. 3. The Israelites Passeover of the Lamb and our Passeover Christ their feast of unleavened cakes and ours 1 Cor. 5.7.8 differ apparantly in the outward Ordinances So their bread of Manna from heaven ours of wheat from the earth their drink of vvater from the Rock ours of wine from the Grape in the supper of our Lord how greatly doe they differ in the outward things yet were they the same spirituall meate and drinke both to them and us even Christ as the Apostle teacheth 1 Cor. 10.3.4 So Circumcision and Baptism differ much in the outward rite and signe but not in the substance or thing signified Yet cease they not their idle contention but further say concerning us They speake untruely in saying that the covenant which this new is not like is that Law given upon mount Sina Exod. 19. not that in Gen. 17. Marke the words in Ier. 31 Heb. 8 Not like the covenant that I made with their fathers when I tooke them by the hand to bring them out of Aegypt which is mentioned in Exod. 3 not Exod. 19 then did God appeare to Moses and commanded him to take them by the hand and lead them out of Aegypt where the covenant is mentioned in ver 6 I am the God of thy fathers Abraham c. I am come to deliver them c. to bring them into a good land c. which promise was made unto their father Abraham Answ. The untruth and ignorance is in themselues that so reason For there was no covenant made in Exod. 3. Let the place be veiwed Though if there had then a covenant been made it were nothing to our purpose because Abraham was dead many yeares before and we reason of the covenant made vvith him and his seed whiles he lived Gen. 17. But in Exod. 19.5 c. treatie is of a covenant to be made in Exod 20 c. the Lawes are promulgated In Exod. 24 7 8 the covenant is made up and dedicated And that this was that first and old covenant which should be abolished as Ieremy foretold the Apostle doth plainly manifest For having shewed the promise hereof in Heb. 8.8 13 hee prosecuteth the same matter in Heb 9 shewing the differences between the first covenant and the second or the old and the new and how a covenant or testament must be confirmed by bloud and death vvhich for the new was by the death of Christ Heb. 9.15.16 and for the first it vvas with the death bloud of bullocks and goats vvherewith Moses sprinkled the people v. 18 19.20 And this was that action recorded in Exod 24 done at mount Sina Moreover obserue here these mens fraud Ieremy speaketh of a covenant made they tell us of a covenant or promise mentioned in Exod. 3 as if to make a covenant when they came out of Aegypt and to mention a covenant or promise made many yeares before with Abraham in Canaan were all one That which is alledged of the land of Canaan promised in Gen 17 8 is true as a type or figure but not as the maine thing there intended For Abraham himselfe had no inheritance in the land of Canaan no not so much as to set his foot on Act. 7.5 how then did circumcision seal that to Abraham vvhich God never performed to him Is not this to make Gods promise to him vaine The Apostlâ— is a better expositor who saith that circumcision sealed to him righteousnesse of faith which he had before Rom 4.11 and telleth us how by faith Abraham soiourned in the land of promise as in a strange Countrie and looked for a heavenly citie and countrie which he understood to be figured by that earthly land Heb. 11.9.10.16 And if â—hâ— possâ—ssion of Canaan was that vvhich circumcision sealed then Abrahams servants yea and all his sonnes by Keturah and all prosâ—lytes of other families that were circumcised were deluded with a vaine promise seeing none of all these had ever inheritance