indeed is much alledged for infants Baptisme but what truth there is in it will easily appeare The force of th'Apostles argument is to the belieuers in Corinthus If your Children in your owne iudgement be holy and you doe not put them away when you are conuerted to the Faith but vse them still as your children to all those vses whereto children are appointed then may you keepe your Wiues being holy they being of a nearer naturall bond then your Children and vse them still as your Wiues to all those vses whereto they are appointed This appeares in Vers 14 in these wordes Else were your Children vncleane but now they are holy as if hee should say If your vnbeleeuing Wiues were not holy then your children were not holy but you make no question of your children and therfore your wiues are holy much more for so these words shew Else were your Children vncleane but now are they holy Holinesse in Scripture is taken two wayes 1. Either when a person or thing is sanctified or set apart from the Common or prophane vse vnto the seruice of God Exod. 35.2 16.23 as was the Saboth day sanctified to the Lord as was Israell * Leuit. 20 26. Exod 13.2 or 2. When a person or thing is set apart or sanctified to the beleeuer * 1 Tim. 4.5 Tit. 1.15 Thus is the vnbeleeuing Wife holy and thus are the Children holy and not otherwise There is now no sanctification to God of a person but such as whose harts are purified by Faith in CHRIST IESVS * Act. 15.9 1. Cor. 12. 1 Pet. 1 16.2◠c. Now the Apostle saith The beleeuing man is holy and the vnbeleeuing wife is holy or sanctified now the question is whether the Children are holy as the beleeuer or as the vnbeleuer If as the beleeuer as they say then are they seperated from cōmon vses in which they were vsed and are set now apart to Gods vse and can testifie that their hearts are purified by Faith But if their holines be as the vnbeleeuers as we say thē are they clean to the vse of the beleeuer as his vnbeleeuing Wife is not otherwise Further th'Apostle doth not say Else were your Infants vncleane c. but else were your Children vncleane but now they are holy so that all the Children of beleeuers though of age and vnbeleeuers are as holy by this place as Infants and then we would know how vnbeleeuing Children can be holy if not as the vnbeleeuing Wife is holy that is to the vse of their Parents in the duties of relation Therefore to conclude If their argument be good they that are holy must be Baptised then vnbeleeuers whether Wiues or Children aswell as Infants must be Baptised for the Apostle affirmeth they are holy Ereu. Another obiection they haue the Scriptures of the new Testament maketh mention of two Baptismes one is called Iohns Baptisme or the Baptisme with Water of which all were partakers that came for it euen Infants and none were reiected the other is called Christs Baptisme which is peculier to the Elect onely Odeg. Wee reade in the Scripture of more Baptismes then 2. as the Baptisme of affliction * Mat. 20.22 and so there are .3 Baptismes and all are Christs but we will speake of the two former and first of Iohns Some pretend Iohns Baptisme was onely washing with water the filth of the Flesh and altogether without the Spirit which is vaine to imagine For it is most apparant that the Apostles had the Spirit of God before they had Christs Baptisme Act. 2. As Math. 16. proues it double for none can say that Iesus is the Lord but by the holy Ghost * 1 Cor. 12.3 But Peter in the name of them all confessed IESVS to be the Lord And Christ saith Not Flesh and blood but the Father reuealed it to him * Ioh. 16.30 Also it is said they all beleeued also on them all he breathed and said Receiue the holy Ghost * Ioh. 20.22 All which was before the Baptisme Act. 2. Againe Faith is the guift of the * 1 Cor. 12.9 Spirit which the Samaritanes and Ephesians had before they receiued that Baptisme of Christ the holy Ghost and Fire * Act. 8. 19. chap. In short wee read that Appollos had the Spirit of God plenteously and yet knew but the Baptisme of Iohn onely * Act. 18.25 And againe Christ sent forth the 12. to Preach the Gospell to heale the Sicke to clense the Leapers to cast out Deuils and said freely yee haue receiued freely giue * Math. 10. After the 70. were sent and subdued Deuils * Luk. 10. c. All which they could not doe without Gods Spirit If any obiect that the holy Ghost was not giuen because Iesus was not yet glorified * Ioh. 7.39 wee answer this is the Baptisme the holy Ghost and Fire we are in the second place to speake of Secondly Christs Baptisme the holy Ghost and Fire was prophesied of by Iohn * Math. 3. promised by Christ * Ioh. 14.16 Act. 1.5 and performed first vpon the Apostles 2. Vpon the Samaritanes by the hands of the Apostles Act. 2. Act. 8. 3. Vpon Cornelius and his houshold as vpon the Apostles at the first If any aske what this Baptisme was Act. 10.44 11.15.16 Peter answers them It was the fulfilling of Ioels Prophesie to confirme the ministerie of the Gospell at the beginning * Heb. 2.3 Againe this Baptisme was not so cōmon no not in the Primitiue Church as Iohns Baptisme and the Baptisme of afflictions for imediatly to speake with tongues c. was peculiar vnto some then * 1. Cor. 12.30 and is not now to be expected of any but to shew repentance of sinne Math. 3.6 Act. 2.41 Act. 8.12.13 37. and Faith in Christ was required of euery one comming for Baptisme with water to Iohn to Peter to Phillip and others so also the other Baptisme of afflictions All that will liue Godly in Christ Iesus must be Baptised with * Mark 10.39 2 Tim. ◠12. Two of these 3. is common to all the Saincts the third now not to be expected of any and therfore if that were onely Christs Baptisme Act. 2. no man now can receiue it I haue the largelier spoken of this because they are vsually so confounded together Ereu. Another place they alledge which is 1. Cor. 10.1 c. The Israelites were Baptised vnto Moses c. where were many Infants with their Parents Odeg. This place is exceedingly misconceiued being brought to proue Infants baptisme I will take a little paines therfore to open and explaine the place In the calling of this Baptisme all may see the drift and meaning of the holy Ghost not that Moses did at all wash them with water in the Cloude and Sea but th'Apostle writing to the Saincts at Corinth exhorted them among other things
breaketh God promise with him but still abideth faithfull For the second being from Rom. 11. let vs see what th'Apostle speaketh of vpon the which he concludeth with these wordes â—e sheweth that the Iewes were broken off from the prom ses of the Gospell which was fiâ—st offered vnto them because they would not seeke it by Faith in CHRIST but sought it by the work s of the Law and the Gentiles were ingrafted into the same promises in that they sought it onely by Faith yet teacheth the Gentiles that although they stood by Faith they should not be high minded but feare and continue in Gods bountie for if for vnbelief the natuâ—aâ— branches the Iewes were broken off they shoul also be cut off if they fell to vnbeliefe also for the bringing in of the Iâ—wes he writeth that they alâ—o if they abide not still in vnbeliefe shall be grafted in againe this is the somâ—e and of this the guifts and callings of God â—re without repentance For God hath iustly shut vp all in vnbeliefe that he might haue mercy on all onely by that one way which he hatâ— appointed for there is but one entrance vnto the Father by one Spirit for both Iewes and Gentiles Ephe. 2.18 So that God will not rep nt neit er can he of sauing all pers ns at all times in all places that seeke saluatioâ— by Faith in CHRIST and conâ—iâ—ue therein otherwise God is said to repent in many Scâ—iâ— neuer concerning the condition of Faith and continuance vnto the which he hath alwaies respect but concerning the pe son which casteth away the same cond tion Therefore Gods loue is stable without any shadow of turning to righteousnes by Faith in whom soeuer it is but if any p son in whom righteousnes is forsake righteousnes then Gods promise is changed to that person and he repenteth of the good th t he promised him as these Scriptures reach 1 Sam. 2 30. and 1. Sam. 15.11 Ier. 18.8.10 and many others Ereu. 1. Ioh. 2.18 What say you to that of Iohn They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs c. Hence they conclude that what person goeth from the Church and trueth were neuer truly of it Odeg. The mistery of this well discouered would make an end of all the controuersies that depend of Predestination for as they affirme that God hath predestinated some persons to saluation and some persons to damnation without any condition so also they affirme that these persons the Elect making neuer so great shew of wickednesse and walking in the wayes of Beliall are still Elect and can by no meanes fall out of their Election and the other persons hauing neuer so many testimonies of Godlines and walking in the Church of Christ yet can neuer but be reprobates and if euer they fall away from the Church or truth they conclude they were neuer truly of it for which cause they peruert this Scripture and others therefore I will something shew their deceiuings All mens estates are one by creation they are one by transgression all haue sinned and are dead in sinnes and as all are shut vp in vnbeliefe so God hath mercy on all there is no respect of persons with God so often repeated in the Scriptures God sent his Sonne to saue all and the Sonne soweth the seede of saluation vpon all some receiue the good seede and they are called children of the kingdome Math. 13. others receiue it not because it crosseth their fleshly hearts in pleasure and the like but in stead thereof receiue the tares the false doctrines of the enemie and therefore are called the children of the wicked now it is most plaiâ—e the persons of them who receiue the good seede were no better then the other neither were the persons of them who receiue the tares any worse then the other the former persons receiue the good seede because the goodnesse of the sower first sowed it and therefore hath cause to praise him onely for what he hath the latter persons refuse the good seede offered them as freely as the other and receiue the tares and therefore hath onely cause to blame themselues The former are children of the kingdome by reason of the quality wrought in them by the goodnesse of the sower Iesus Christ The latter are children of the wicked by reason of that qualitie wrought in them by the enemie the deuill and themselues so that their difference is not in respect of their persons but of their qualities for God loueth all persons they being his generation Act. 17.27 c. but hateth wicked qualities in the persons where they are and also because of the wicked quality hee hateth the persons as weapons or instruments of those wicked qualities so that the most holy God hateth nothing but wickednesse I desire this description of person and quality may be well obserued for it is the most blessed trueth of God and w ll teach vs truly in the expâ—sition of all Scriptures to attribute righteousnesse to God in all his iudgements and wickednesse to wicked men and to the deuill their Father Now for the wordes the Apostle sheweth vers 19. that as they had heard that Antichrist should come euen then there were many Antichrists and vers 21. he saith I haue not written vnto you because you know not the trueth but because yee know it and that no lye is of the trueth who is a lyar but hee that denieth â—hâ—t Iesus is Christ the same is the Antichrist c. and chap. 4.1 he exhorteth them to try the Spirits and teacheth that euery Spirit which confesseth not Iesus Christ is come c. is the Spirit of Antichrist c. Now these lying Spirits these Antichrists in these persons who once had the Spirit of trueth in them these saith hee went out from vs as elsewhere Paul saith Act. 22.30 from among your selues shall men arise speaking peruerse things c. for there must bee heresies euen among you c. But saith the Apostle 1 Cor. 11.19 They were neuer of vs for vers 21. no lye is of the truth for if these lying Spirits had beene of the tâ—ueth they would haue continued with it but they are not of it As for example the Spâ—rit oâ— Hymeneus together with his person was in Spirituall fellowship with Paul and other Saints so long as he retained faith and a good conscience * 1 Tim. 8.19.20 but hauing put away the Spirit of trueth and receiued a lying Spirit * 2 Tim. 1.17.18 he went out from them in that his Spirit for or because it was neuer of them euen as Iohn saith these Antichrists or lying Spirit did so that his person was of the truth so long as the Spirit of trueth remained in him but when he receiued the lying Spirit which was neuer of the trueth it caried his person from the trueth
answere me to certaine thinges Was it not the Kings pleasure that all hee inuited should come vnto the Marriage both the first and the last called that they should bring wedding garments or did but hee dissemble in these thinges also was it his will they should kill his seruants that called them to the marriage Ereu. It was his will all should come and bring wedding garments for else he would not haue punished such as obeyed not his will in these thinges but it was not his will that they should kill his seruants for which cause he also punished them Odeg. And what thinke you of this that the Lord addeth Many are called but few are Elect whome doth he call Elect Ereu. Surely those that came cloathed in a wedding garment Col. 3.10 Rom. 13.14 Reuel 19.8 Iohn 3.36 which is Christs righteousnes put vpon vs making vs new creatures by Faith and Obedience Odeg. Now let vs rehearse the whole matter according to the Spirituall sence of this similitude This King is GOD who did first inuite the Iewes to the Kingdome of heauen who refusing the same and euilly entreating his seruants hee commanded his Apostles to Preach the Gospell to euery creature promising saluation to all that would deny themselues by laying away the pleasures of the Flesh and through Faith and obedience to CHRIST would take vp his crosse and follow him so putting on Christ as a wedding garment Ereu. I see that Election consisteth in this wedding garment the righteousnes of Christ which is Christ himselfe whome the faithfull doe put on by Faith and obedience Odeg. Yes all may see that winke not with their eyes that they are Elected and chosen A true discrâ—â—tion of Election who doe thus put on Christ and that our Election dependeth vpon this condition according to the Scriptures the Lord chooseth to himselfe a righteous man * Rom. 9 2â— 26.30 and they that were not Gods people shall bee his people and shee that was not beloued shall be beloued if they seeke righteousnes by Faith and * Rom. 1â— 5.7 these are the Elect according to the Election of Grace and this * 2 Pet. 1.10 Election must be made sure for the houshold of Faith the Church of God are the Elect of God and as the * 1 Thes 1. â—â— Col. 3 1â— Elect of God must put on the fruites of Faith Election is not of particuler person but of quallitie all persons are Gods generation * Act. 1â— 28 29. and those persons in whome he findeth faith and obedience of his meere mercy those persons he Electeth to saluation for the qualitie he findeth in them which hee himselfe hath wrought by his word and Spirit which they might haue resisted but did not but submitted to the righteousnes of God and this is Gods purpose of Election before the world was Rom. 8. â—â— And these are they whom God knew or acknowledged before for Gods knowing is vsually taken for acknowledging as Psal 1.6 Mat. 7.23 and predestinated to be made like to the Image of his Son whom he called iustified glorified c. This discription of Election not onely the Scriptures of God euery where approueâ—â— but also the Note in our English new Testament vpon Ephesians I. confirmeth in these wordes This is the true vnderstanding of Predestination that without any merites or deseruings of ours yea afore the foundadation of the world was laide God decreed with himselfe to saue through Christ all them that doe beleeue Ereu. Surely it seemeth to be as you say but by that reason Election seemeth not to be eternall but to follow vocation or calling And yet it is written that we were Elected before the foundation of the world that we should be holy Ephe. 1. Now in this similitude Math. 22. it seemeth God doth not Elect vs to be holy but because we are holy Odeg. This King the God of heauen and of mercy deliberated and decreed thus before the foundation of the world I will make man that he may dwell in Paradice and so be blessed but if hee fall from his estate I will send vpon the earth the heauenly Doctrine Gen. 3. The sâ—ede of the Woman shall breake the Serpents head c. whereby man may learne againe to be righteous and recouer againe a more blessed life And I will declare that Doctrine more plainly in the time of Abraham whom I will chuse out of the Caldeans and from that time forward I will teach him and his posteritie that Doctrine beginning with rudiments and principles but if they will not leâ—â—ne that Doctrine by tâ—ose rudimâ—nts I will then send vnto them my Sonne who by his Doctrine hath more power and vertue to teach then those rudiments of the Law but if they refuse to obey him also I will cause all Nations to be taught and so many of them being all called as doe not behaue â—hemselues as they ought I will cause to be punished the rest I will blesse and make happy and keepe for my guests Tell me now doe you beleeue the deliberation and decree of God was of this kinde Ereu. I doe thinke it so to haue beene Odeg. I his deliberation decree of God was manifested in time in types by the rudiments of the Law but with open face by the Doctrine of CHRIST the Sonne whom he sent in the Flesh First to offer saluation to the Iewes by the condition of the righteousnes which is by Faith who generally refusing it and so the partition wall being broken downe that is all the difference betwixt Iewes and Gentiles being taken away God did chuse all men Good and bad vpon the condition aforesaid to the Kingdome of heauen Christ declaring Goe Preach the Gospell to euery creature Mark 16. yea euen to all men that were fallen in Adam for it must needes be that the good worke and Grace of Christ extends it selfe as farre as the euill worke and sinne of Adam for otherwise hee could in no sort be truely saide to be the Lambe of God that taketh away the Sinne of the world neither should that saying be true Where sinne abounded there Grace abouÌ„ded much more for the Grace of CHRIST should be ouercome and excelled by the sinne of Adam if CHRIST could not saue all whome Adam destroyed Therefore all men vnto whome the Gospell is Preached were Elected vnto saluation in Christ not actually for they could not be actually chosen before they had actually any being but in the Eternall purpose of God vpon the condition afore spoken For the Eternall purpose and Decree of God may be called Eternall Election wherevpon chiefely the saluation of all men doth depend Paul speaketh of this Election when he saith Ephes 1. That wee were Elected before the Creation of the world that it may appeare that they that are in Christ are not actually Elected before they be instructed and taught Consider what Paul saith vnto these