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
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