seales of the CouenaÌ„t of life and saluation that which is now the seale of life and saluation was euer the same which is the holy Spirit of promise * 2 Cor. 1 2â— Ephes 1.13 4 3â— which was yesterday to day and the same for euermore 2. Although the Scriptures speake of diuers Couenants yet there is but two Couenants that concerneth vs in our present controuersie the couenant of Workes the couenant of Grace the Law and the Gospell the Olde and the New The difference of them is largely set downe by the Apostle in Gal 4. where hee declareth that Abraham had two Sonnes one by a seruant borne after the Flesh one by a free woman borne by Promise by the which another thing is meant saith th'Apostle For thâ—se mothers are the two Couenants the one signifying Ierusalem materiall which is in bondage with her Children th' other Ierusalem spirituall which is free and is the mother of vs all so that these two Couenants belonged to these 2. seeds or Children The olde couenant the Law was made with the children of Abraham after the Flesh had circumcision in their flesh for a signe thereof The new couenant the Gospell is not made with both these seeds but with the one seed so saith the Apostle * Gal. 3.16 euen they that are of the Faith of Abraham Vers 29. The children of the Flesh are not they to whom this couenant is made * Rom. 9.8 the children of the flesh must be put out must not be heyres with the faithfull * Gal. 4.30 So that the couenant that God made with Abraham and his children after the Flesh was not the couenant of Life and saluation it was the couenant of workes of the Law the olde couenant which is done away because of the weakenes and vnprofitablenes * Heb. 7.18 19. for it made nothing perfect the Couenant the Seed the Signe were all but shadowes of good thinges to come they were types of Heauenly thinges not the heauenly thinges themselues * Heb. 9 1â— 23. Ereu. They say the Couenant made Gen. 17. whereof Circumcision was a signe was the same Couenant which wee haue now in the Gospell Odeg. If all were true that they say theÌ„ their sayings ought to bee regarded but as their are sayings in other things so are they in this The Lord saith it is not the same * Ier. 31.31 Heb. 8.6 It is a new Couenant that we haue vnder the Gospell a better Couenant established vpon better Promises not like the olde which olde is abrogated by reason of the weakenes and vnprofitablenes If a new a better not like the old then not the same and the Lord sheweth wherein it was not like the olde the old Couenant as it taught that Christ was not come in the flesh so also it taught that he was not yet come into their hearts at their Circumcision but therby as also by the whole Law they were to learne Christ as to come in the Flesh so to come into their hearts by Faith and therfore saith the Apostle * Gal. 3.8 c. They were kept vnder the Law and shut vp vnto the Faith that should after be reuealed But the new Couenant is not like this it is made onely with all that are the sonnes of God by Faith Heb. 8.10.11 which haue his Lawes put in their minds and written in their hearts all of them knowing God from the least to the greatest Againe I say though Abraham himselfe had the Couenant of Grace promised him by which promise hee had saluation in the Messiah to come yet had he not the Ordinances of the new Couenant which we haue and therefore none of his seed in the Flesh could be partakers of that which he had not himselfe in which regard it is said of Iohn Baptist who was greater then all the Prophets that the least in the Kingdome of God as greater then hee * Mat. 11.11 all the faithfull that obtained good report receiued not the Promise * Heb. 11.39 c. that CHRIST brought in this time of reformation therefore they onely shall be partakers of the ordinances of this new Couenant whome he that confirmed it with his bloud hath appointed to receiue them as before Ereu. Iohn Rob. pag. 77. They say that the Couenant which this new is not like is that Law giuen vpon Mount Sinai Exod. 19. not that Gen. 17. Odeg. They speake vntruly Marke the words * Ier. 31. Heb. 3. Nâ—t like the Couenant that I made with their Fathers when I tooke them by the hand to bring them out of the Land of Egipt which is mentioned Exod. 3. not Exo. 19. Then did God appeare to Moses and coÌ„maunded him to take them by the hand lead them out of the land of Egipt where the Couenant is mentioned in Vers 6. c. I am the God of thy Fathers Abraham c. I am come to deliuer them out of the Land of the Egiptians to bring them into a good Land into the place of the Cananites c. which promise was made vnto their Father Abraham in Gen. 17. That God would be their God and giue them all the land of Canaan for an euerlasting possession And for the word euerlasting it signifieth in Scripture diuers thinges As the time of 50. years * Exod. 21. â— the time till CHRISTS comming * Exod. 12.14.17 the Prisoner was ordayned so was the throne of Dauid for euer * 1. Chr. 17 12. Namely till Christs coÌ„ming the Land of Canaan is promised for euer and so Circumcision euerlasting all which by Christ are taken away So that although the couenant of Circumcision be said to be euerlasting it doth no more proue it to be that couenant which we haue vnder the Gospell or now any more direction for vs then the Law of the Passouer which was also a Law for euer Againe it is granted by the aduersary * Io. Rob pag 71. and it is a truth that the Couenant in Ier. 31. and other places in the Hebrew signifieth a compact or agreement vpon a difference between two or more which in the new Testament is turned into a word signifying a will or Testament So that this is agreed vpon on all sides two parties must bee in this Couenant agreeing and promising by mutuall accord for the thinges to be done Hence it followeth that if the Couenant Gen. 17. I will establish my couenant betweene me and thee and thy seed after thee and thou also shalt keepe my Couenant thou and thy seede after thee c. Let euery Man childe be circumcised c. be one and the same with this in Ieremy then is it made onely with Abraham and such his seed as could make this Couenant namely agree with God to Circumcise their males on the 8. day and know God and not with the males of 8. daies old who could make no agreement
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
hope I haue truely and sufficiently shewed wherein wicked men are said to be made by God and wherein they are made by the Deuill whereunto accordeth Bastingius pag. 11. Hitherto belongeth that of Ecclesiastes This I know that God made Man good whereto accordeth Augustine God created man good being the author of Natures not of vices Now for the wordes God hath made the wicked for the day of destruction God hath not made him euill that is the Deuils worke but becomming euill God hath made the day of destruction for him or him for the day of destruction as a iust and most righteous recompence of reward as Rom. 2.5 c. 2 Thes 1.6 c. Ereu. You haue well answered me this what say you to other places though there bee many I will relate but the principall the which you answering their obiections in all the rest will bee easie and first they say as God doth Decree the destruction of euery one that shall bee damned so also hee decreeth all their actions though they be wicked as the action of Iosephs Brethren Gen. 45.4.5 2 Sam. 16.5 1 Kin. 22.22 23. Esa 10.6.7 Act. 4.27.28 Shemei cursing Dauid of the Lord putting a lying Spirit in the mouth of Ahabs Prophets of the King of Ashurs going against the Isralites Lastly the wicked act of those that had a hand in killing the Lord of life Odeg. In the order that you haue placed them I will speake last of the first and last and first of the other For Shemei his cursing Dauid the Lord bid Shemei curse Vers 10.11 In this action wee are to consider first the parties Secondly the action or thing The parties Shemei Dauid God Shemei a wicked man cursing and therein transgressing Dauid a good man cursed God suffering this for the tryall of his seruant Dauid The like is to be seene of Iob The Deuill Shemeis father desiring God who had made a hedge about Iob as about all his seruants * Psal 34.7 that he would stretch out his hand vpon all that he had c. vnto which the Lord answered Loe all that he hath is in thy hand c. where wee see the action of stretching out the hand is attributed to God and to the Deuill but it is plaine the Deuill acted it God suffered it * Iob. 1.12 Also God is said to moue Dauid to number Israell and Iudah * 2 Sam. 24 1. though it is said Sathan prouoked Dauid to number Israell * 1 Chr. 21 1. now seeing that which was the Deuils worke is attributed to God wee must according to the proportion of Faith and generality of the Scriptures impute wickednes to the Deuill which is proper to him and good to the most holy God as onely proper to him now in that it is said he moued he suffered Sathan to moue for God cannot moue to * Iam. 1.13 Psal 5.4 euill of which more hereafter before I end my answeres to these particulers Secondly for that of Ahabs Prophets the Prophet Michaiah declares a vision in the which Sathan that lying Spirit came into the presence of God as Iob. 1. 2. chap. offering himselfe if the Lord would permit him to be a false Spirit in the mouthes of Ahabs false Prophets hee continually going about like a roaring Lyon seeking whom hee may deuout * 1 Pet. 5.8 and doth deuour where God restraineth him not God willing to confound wicked Ahab in Iustice for his many wickednesses saith not onely who shall entice Ahab vers 20 but also thou shalt entice him goe forth and doe so vers 22. Now in these seuerall actions we are to consider that there was euils namely Cursing Enuy Pride in numbring the people and deceipt now the controuersie is who was the first cause of this cursmg enuy pride deceipt not to speake of the meanes whereby they were acted for wee confesse God made Shemei Dauid and all men * Act. 17.18 yea God made them that are now Deuils and continueth the life and being of men and Deuils but in their Creation they were very good now these hearts and mouthes of Gods creatures committed euill the controuersie I say now is what the Lord doth in these actions If you say Gods decree before the world was the first cause and that hee decreed vnavoidably this cursing enuy pride and deceit all which are either actions of the minde or body then can it not bee denyed but God is the author of sinne his Decree being before there was either Deuill or man and so is the first cause and vpon Gods decree Sathan tempteth and Man consenteth and acteth as of necessitie they must for they cannot auoyde Gods decree but this they sticke not to affirme the chiefest of them as before hath bene shewed in Knox. So that Gods decree is the first cause or author of all that Sathan or wicked men effecteth is not this good Doctrine So then as men are iustly blamed for doing and Sathan for tempting to cursing enuy pride and deceit so should God be most to be blamed if this opinion or rather horrible blasphemie were true for forcing of necessitie by his Decree Sathan to tempt to it and Man to consent vnto and act it Let none say that decreeing cursing enuy pride and deceit can be good in God and wicked in the Deuill and man for no turning deuice can proue it for although instruments that act wickednes may bee good as they are from God as Angels and men yet the actions of those instruments the forenamed sinnes can not bee good from God for he can tempt decree or appoint no man to euill neither can euill dwell with him as before is proued Next for that of Ashur Esa 10 5. c. a wicked nation sent of God to punish a wicked and dissembling Nation which thing was good from God namely to punish the wickednes of some by others that are wicked this is Gods Iustice though the actors thereof thinke not so hauing no respect to Gods iustice but satisfieth their owne lusts Now for the worde sending it is written in other places God shall send them strong delusions to beleeue lyes 2 Thes 2. dare any tongue say the delusion comes from God otherwise then by suffering the Deuill to delude them who neede no sending further then to haue leaue giuen him as of Iob c. for he alwayes seeketh whom hee may deuour so doe the wicked his children it is their delight to hurt So that in pride and malice Ashur went against the Isralites the Lord suffering him as a punishment for their sinne about whome he pitched his Tents whilst they feared him that none could hurt them nor make them afraide as the Deuill in hatred to Mankinde deludeth those that resist the truth the Lord suffering him as a punishment for their sinne and thus God sendeth and not otherwise as before is also proued The Deuill deludeth * 2 Cor. 4.4 God suffereth
Ephesians that were thus Elected Remember saith he that yee being in times past Gentiles in the flesh were at that time without CHRIST and were strangers from the common wealth of Israell wanting the couenants of promise hauing no hope and were without God in the world Surely if they were without Christ if they wanted the couenants of Promise if they were without God they were not then really and particulerly Elected but when they had learned Christ then were they first really Elected as the Apostle saith vers 13.14 After yee beleeued yee were sealed with the holy Spirit of promise which is the earnest of our inheritance for the redemption of that libertie purchased c. And consider this place also * Rom. 9 2â— I will call them my people which were not my people and her beloued which was not beloued But if wee were actually and particularly chosen before the Creation of the world then were we also really the people of God and could not at any time be said not to be the people of God and yet Paul doth teach that wee were not the people of God and are now become the people of God so doth Peter also * 1 Pet. 2 1â— and that they yâ— were not vnder mercy haue now obtained mercy wherein their meaning is that wee are first particularly chosen when wee receiue or put on Christ For GOD being no respecter of persons ☞ which is so often repeated in the Scriptures he onely chuseth or Electeth where he findeth Faith and obedience to the Gospell of his Sonne and reiecteth where these are wanting This was Gods Election in purpose from eternitie and in act vpon Faith and obedience of the Ephesians euen as his Election is of all men whatsoeuer whose estates are as the Ephesians once were without CHRIST without GOD without Hope without Promise without Mercy for * 2 Cor. 5. â— Ioh. 2.2 God was in Christ and reconciled the whole world to himselfe committing to his Apostles the worde of reconciliation and that Grace of God that bringeth saluation to all men hath appeared Tit. 2.11 c. proclayming that whosoeuer will receiue that Grace of God by Faith and obedience as the Ephesians did shall haue that actuall Election that they had which is also according to 2. Tim. 1 9 10. Ereu. What say you further to proue that the very wicked that come to damnation had by this purpose of God meanes of saluation if they had not refused it Odeg. As I shewed you that Gods purpose and call was and is vnfainedly vnto all without exception so also I will shew that Christ dyed vnfainedly for all without exception by whose Death all might be saued if they did not reiect it The Apostle saith CHRIST dyed for sinners * RoÌ„ 5.6.8 euen for the vngodly euen for all that were dead * 2 Cor. 5.15 he gaue himselfe a ransome for all men * 1 Tim. 2.6 a Sauiour of all men especially of them that beleeue * 1 Tim. 4.10 he is the reconcâ—liation for the sinnes of the whole world * 1 Ioh. 2.2 and wee know the whole world lyeth in wickednes * 1 Ioh. 5 1â— what shall I need to alleadge more Scriptures the Lord is most plentifull in this thing declaring that he would haue no man perish but that all men should come to repentance 2. Pet. 3.9 not casting away any vntill there bee no remedie * 2 Chr. 3â— 16. Ereu. This that you say cannot be denyed Odeg. For your further satisfaction obserue that Gods purpose was to saue euen those Christs enemies that slew him and hanged him on tree as is testified * Act. 3 2â— 26. First vnto you hath God raised vp his Sonne IESVS and him hath hee sent to blesse you in turning euery one of you from your iniquities also * Act. 5 3â— 31. although they blasphemously resisted and put euerlasting life from them and resisted the Spirit of Grace * Act. 2.51 13.46 18.6 shewing that Gods purpose was to saue them which they refused and so their blood was on their owne heads and their damnation of themselues and they refusing saluation it was sent vnto the Gentiles euen vnto all the world as the Scripture testifieth both by the similitude of the Marriage of the Kings sonne and of our Sauiours Commaundement formerly spoken of as also of the Apostle * Mark 16.15 their sounds went throughout all the earth and their wordes vnto the end of the world That * Rom. 10.18 Cap. 16 25.26 mysterie the Gospell is now opened and published among all Nations by the Scriptures at the commaundement of the euerlasting God for the obedience of Faith * Col. 1.6 The Gospell of saluation is come vnto all the world euen as it came vnto the Saintes at Collossa Vers 23. And it hath bene Preached to euery creature vnder Heauen Thus you see the bountie of God towards all and euery man euen the whole world hee giues his Sonne vnto the Death for them for so hee loueth the world proclaiming to all and striuing with them by his good Spirit â—â—ehem 9 20.30 euen by the Ministrie of his word that whosoeuer beleeueth in him should not perish but haue euerlasting life Now let the Heauen and Earth and all impartiall men iudge whether in all these things God deale not vnfainedly and in good earnest desiring the saluation of all men euen Iewes and Gentiles not leauing any one without meanes of saluation contrary to that Doctrine which you mentioned in the beginning That God hath left the greatest number in sinne without any meanes of reconciliation because he would haue them damned which is most horrible blasphemie in making God to dissemble in all these his sayings Ereu. But seeing there be many neuer heard of Christ how are those Scriptures verified Odeg. This is something hard to many yet God will reueale it to those that feare him Now that the truth of this may bee the easier seene of all let vs first consider whether all men from the beginning euen at all times had a Law giuen from God the breach of which deserued Gods wrath Ereu. Doe you meane another Law then that giuen to Israell by Moses Odeg. I meane that all people hath a Law to obserue and euer had as well as Israell 1. It is confessed of all that Adam had a Law 2. His posteritie as they came to vnderstanding had a Law for some are saide to doe well as Habell Henoch c. some are saide to call vpon God and are called the Sonnes of God and Noah a iust man all which testifieth they had a Law to guide them in the doing of that they did and some are said to be euill doers as Caine Lamech and others and at length the earth was so filled with cruelty and all flesh had so corrupted his way that God destroyed it from of the face
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
it be obserued what Baptisme is I say a washing away the filth of the Flesh is not Baptisme that is the least part of Baptisme where the greater is and where the greater is wanting it is no part of Baptisme at all the which not onely the Scriptures teach but our aduersaries confesse as shal be shewed First the Scriptures teach that the Baptisme that saueth vs is not the putting away the filth of the Flesh but in that a good Conscience maketh request vnto God * 1. Pet. 3.21 c. It is the Baptisme of repentance for remission of sinnes * Mark 1.4 The Sprinkling of the heart from an euill conscience and washing the body with pure water is that whereby wee come to God * Heb. 10.22 It is the washing of the new birth and renuing of the holy Ghost * Tit. 3.5 For we must be borne of the Spirit or we cannot enter into the Kingdome of God * Ioh. 3.5 for nothing auayleth in CHRIST but a new creature * 2. Cor. 5. Gal. 6. 2. The Cathechisme set forth by authority saith That a Sacrament as Baptisme c. hath two partes the outward visible signe and the inward Spirituall Grace the outward visible signe is Water c. the inward Spirituall Grace is a death vnto sinne a new birth vnto righteousnes The English Primmer for being by Nature borne in sinne and the children of wrath we are hereby made the children of Grace And further they confesse that Repentance and Faith is required of euery person to bee Baptised Repentance whereby they forsake sinne and Faith whereby they stedfastly beleeue the Promise of God made to them in that Sacrament And Vrsinus saith thus * Cathechism pag. 723. Hee that shall beleeue c. In these wordes is noted briefly the right vse of Baptisme in which right vse the Sacraments are ratefied but in whatsoeuer corrupt and vnlawfull vse and administration the Sacraments are no Sacraments but are Sacraments to them onely who receiue them with a true Faith c. All which being considered If they cannot proue and that by the Scriptures that Infants haue their hearts Sprinkled from an euill conscience and so haue a good Conscience that they haue Repentance that they haue the washing of the new birth which is to be born againe euen of the Spirit and that they haue Faith I say all these or any one of them let them proue by Scripture Infants haue or else their consequence vanisheth and it is no Sacrament by their owne confession The blasphemous inuention of Pope Iginius will nothing auayle them which is that they haue or doe performe them by their Godfathers and Godmothers for the which there is not the least shew in all the Scriptures of God For the iust shall liue by his owne Faith * Heb. 2.4 Rom. 1.17 Gal. 3.11 Heb. 10.38 the righteousnes of the righteous shall * Ezek. 18. 14. be vpon himselfe Iust Iob Noah and Daniell shall deliuer neither Sonne nor Daughter but onely themselues by their righteousnes * Ezek. 14. Chap. They affirme indeed that Infants be regenerate but let vs agree what Regeneration is so Repentance Faith by Gods Scriptures then it will appeare plainly Infants haue them not Regeneration is a turning from sinne to God * Rom. 6.11 1 Thes 1.9 Tit. 3.5 Repentance is a sight and knowing of sinne by the Law a confessing of sinne a sorrowing for sinne and a promise and endeauour to forsake sinne as before Heb. 11.1 Faith is the ground or assurance of thinges hoped for the euidence of things not seene and it is accompanied with obedience Iam. 2.17.26 For Faith without works is dead Our aduersaries say Repentance is a forsaking of sinne and Faith is a stedfast beleeuing of the Promises of God made to them that are Baptised Let them either now proue that Infants are turned from sinne to God in righteousnes that they see know sinne by the Law that they confesse sinne sorrow for it and promise and endeauour to forsake it that they haue stedfast beliefe of the promises of God Let them proue these or they say nothing and wee may truely conclude they are neither Regenerate neither haue they Repentance nor Faith and so may by no consequence be Baptised Ereu. They alledge Act. 2. as a place much making for them Amend your liues and bee Baptised euery one of you in the Name of the Lord Iesus Christ for the Promise is made to you and to your Children and to all that are a farre off euen as many as the Lord our God shall call Odeg. The place truely considered maketh against themselues for these to whom the Apostle speaketh being pricked in their hearts by the call of God in Peters Preaching and crying out men brethren what shall we do Peter answeres them Amend your liues and be Baptised euery one not onely be Baptised but also amend your liues and such as gladly receiued his word were Baptised So that Fathers of the Iewes and their Children and Fathers of the Gentiles and their Children must all amend their liues and be Baptised gladly receiue the word or else this Promise here made appertaineth not to them for the Promise is to all that the Lord our God shall call Fathers and Children Children must amend their liues and gladly receiue the word or else their sinnes cannot bee put away neither can their Fathers repentance saue them from damnation Againe let it be well obserued that this Couenant or Promise * Act. 1. is the couenant of saluation by Christ made vnto the Children of Abraham vpon the same Condition that it is made to Abraham himselfe namely vpon repentance and Faith in Christ as is most plaine in these wordes * Act. 13.31 c. And wee declare vnto you that touching the Promise made vnto the Fathers God hath fulfilled it vnto vs their Children in that hee raised vp IESVS from the dead Verse 38. c. And bee it knowne vnto you therefore men and brethren that through this man is Preached vnto you remission of sinnes and from all things from the which yee could not be iustified by the Law of Moses by him euery one that beleeueth is iustified In these wordes we see the Promise made vnto the Fathers is thus fulfilled to their Children that Christ is raised from the dead that through him they might haue remission of sinnes euen euery one that beleeueth might bee iustified Fathers and Children And whereas many stumble at the worde Children conceiuing that it is meant of Infants it is heere and elsewhere vsed often in the Scriptures for men of vnderstanding * Act. 3.25 Gal. 4.19 1 Cor. 14.20 Heb. 2.10.14 1 Ioh. 12 28. â— 21 3.18 Ereu. They obiect 1. Cor. 7.14 the Children of beleeuing Parents are holy and being holy they may be Baptised say they Odeg. This place
If it bee lawful to meddle with the greater much more is it lawfull to meddle with the lesse and hereby you doe but dissemble in making a shew of more respect of Baptising which is the lesser theÌ„ you do of Preaching which is the greater You must either with Rome England forbid all not in office to Preach which is the greater or else yeeld to the truth and confesse that one not in Office may baptise which is the lesse for Christ hath coupled them together and let none dis-ioyne them I will now add for conclusion of this what Iohn Rob. hath himselfe formerly writteÌ„ First * Iustific sc pa. 430. thus If the Church without Officers may Elect it may also ordaine If it haue the power of the one and that the greater it hath also for the other which is the lesse And again thus * His appeÌ„d to Pâ—rk â— prâ—â— Euery Church hath right to the Word Sacraments prayer within it selfe which are greater and therefore to ExcoÌ„munication which is lesser then they in which himselfe affirmeth that they who may do the greater may do the lesse But now for answer to himselfe and vs hee hath onely produced First a collection from the Scripture 2. A simily of his owne deuising his collection is Hee that may doe the greater may not doe the lesse For saith he Preaching in the olde Testament some might doe yet those persons might not carry the Dung of the Sacrifices out of the Temple nor the ashes froÌ„ vnder the Altar but quoteth no Scripture his meaning I take it is this That although the Prophets might Preach being not of the Tribe of Léui the Priest yet none might meddle with the meanest seruice of the Tabernacle but the Priests and Leuites which being true what doth this make against what I herein affirme euen nothing because 1. The Priests were appointed onely to this seruice and all others expresly forbidden but no such thing is in this for neither is Baptising appointed to the Pastors onely neither are any other Disciples in any measure forbidden it but the contrary as before hath beene proued 2. If the Priests might meddle with all the seruices of that olde Tabernacle then may all the Saints onely Women that are in some thinges forbidden meddle with all the seruices of the new Temple Tabernacle forasmuch as they are all Priests vnto God * 1. Pet. 2.5 Reuel 1.6 3. Conuerting and baptising cannot be called a seruice of the Temple but rather a hewing of stones in the mountaine laying them into the Temple or adding them to the Temple the which euery Israelite might doe * Ezra â—â— c. and that was not tyed to the Priests onely Euen so euery beleeuer who is a Iew within may not onely hew spirituall stones in the world but may also lay them in the Temple that being no part of the Pastors office which againe and againe I confidently affirme there being not the least shew for the same in the Testament of Iesus Christ where onely the Pastors Office and seruice is declared Againe for his simily there is nothing in it for 1. They to whom the King hath giuen CoÌ„mission to declare his gracious pardon to the rebels to them hath hee giuen power also to baptise them as before 2. I deny Baptisme with water to be the seale of this pardon Iohn Rob. hath often bene willed to proue it a seale which yet he neuer hath done The seale of this pardon is the holy Spirit of Promise Ephes 1.13 5.30 2. Cor. 1.22 which is the worke of God * Ioh. 6.27 It is neither in the power of the Pastor nor any Disciple to set this too they are but Ministers or instruments whereby God doth conuey it into the hearts of the faithfull And thus I haue answered euery particuler haâ—ing that euery childe of wisdome will Iudge the Aduersary fully confuted and the truth confirmed The rest of the Principles there is not much controuersie about especially of the Resurrection of the Dead and Eternall Judgement and therefore will wee heere cease at this time praying that for this our trauell we may gaine but this A serious consideration of what is written and If any defects bee either in Printing or binding both which vnto vs are difficult wee pray the one may bee passed ouer and th' other may be amended