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
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
boast of the excellencie of it is to no purpose for all men being corrupted with evill qualities Rom. 2. 3â— how is it that any are changed into good but by the povver and grace of God vvhich is effectuall in all his elect The residue abide in their sinnes because God changeth not nor reneweth their harts and such he never elected unto life but ordained them of old unto condemnation Iude v â—4 Lastly they answer vvith absurd Sophistry saying that these vvords 1 Ioh 2 19 they went out from us is meant of lying spirits the Antichrists in those persons vvho once had the spirit of truth in them And the Apostle sayth they were never of us for v 21 no lye is of the truth For example say they the spirit of Hymeneus together vvith his person was in spirituall fellowship vvith Paul so long as he reteined faith a good conscience but having put avvay the spirit of truth and received a lying spirit he vvent out from them in that his spirit for or because it was never of them c. Will any say that the Pope himselfe is Antichrist in respect of his person or rather in regard of his spirit or spirituall power he hath Therfore all that this place proveth is that lying spirits or Antichrists in mens persons went out from the truth and were never of the truth and therfore serveth nothing to proue that the elect can never fall away Answ. Was ever plaine scripture more violently wrested by any heretick The Apostle sayth of the many Antichrists they went out from us but they were not of us 1 Ioh. 2 18 19. This these men will not haue to be meant of their persons but of their spirits in their persons And what understand they by their spirits their lyes their errors their spirituall power such as the Pope hath that is as before they distinguished their wicked qualities not their persons for God they say loveth all persons they being his generation Act. 17.27 First it is an errour to say God hateth not the persons of wicked men but the evill qualities in them onely for though hee hateth no creature in respect of their creation which was good yet the creature being degenerate and fallen from God he hateth their wickednesse and them also for it as the Scripture plainely witnesseth Psal. 5.4.5.6 11 5. 2 It is erroneous to say that by Spirits the Apostle meaneth not persons but qualities 1 Ioh. 4.1 for himselfe sheweth his meaning when he saith because many false Prophets are gone out into the world So by Spirits to be tried he meaneth Prophets which came with spirituall gifts and it is frequent in Scripture to call subjects or persons by the name of adjuncts or qualities in them as I am against thee ê pride Ier. 50 31 that is ô thou most proudâ— and pride shall stumble and fall v. 32 that is the proud person the poverty of the land 2 King 24 14 15 the poorest people Deceit or Sloth rosteth not that which he took in hunting Prov. 14 27 that is the deceitfull man and many the like 3 It is from the deepnessâ— of Familisme to say that Antichrists are not persons but evil qualities in men so Christ may be holden no person but a godly quality in us The Apostle speaketh of the person for he saith not the lye but the lyer he that denyeth that Iesus is the Christ he is Antichrist 1 Ioh. 2.22 4 It is an absurd exposition of 1 Ioh 2 19 to put qualities for persons He there spâ—aketh of Antichrists They went out froâ— us these men will haue it evill or Antichristian qualities went out from us Buâ— what sense then will they make of the last branch of the verse That they might be made manifest that they were not all of us Will they say some Antichristian qualities were of the Apostles though not all The meaning is evident that in the Church are persons some good some bad some elect some reprobateâ— but whiles they abide and walk together in the Church it is not manifest who are of the Church who are not but when the wicked and reprobates depart from thâ— truth and Church then it is manifest that such Apostates though for a time in the Church yet were never of it So it is a sure proofe that Gods elect are both in and of the Church of Christ and shall never fall away utterly from it Of Freewill THis point these adversaries handâ—e confusedly and maliciously Confusedly because they shew not what they meane by freewill or freedome of will whether free from compulsion or free from bondage of sinne Mâ—liciously for that they feigne the Calvinists to hold that the wicked are not onely lift by Gods suffring but compelled to sinne by power c. compelled by the power force and compulsion of Gods predestination to commit all those wicked crimes for which they are punished by the Magistrate or tormented in hell c. and then much more doth it in goodnesse as violentâ—y work all so that the godly can neither chuse nor refuse goodnesse Answ. If these adversaries haue common honestie let them shew out of the writings of the Calvinists as they call them these assertions which they impute unto them Till they doe this let them haue their name and fame among lyers and workers of iniquity As for us we abhorre these doctrines of compulsion to sin by force and power of Gods predestination c. As for will in man we know it to be a naturall facultie still remaining though corrupted by sin as all othâ—r like faculties in us We acknowledge it still to be free from compulsion or constreynt for so will should be no vvill But we confesse with greiâ—e that in respect of bondage to sinne under which all mâ—n were sold Rom. 7 14. it may rather be called Bond will then Free will for it is not free to refuse sin untill it be renued by Christ and so far as it is regenerate by him it is againe as other powers and faculties in the Saints freed by grace and willeth things that are good Againe they produce to their owne condemnation out of Bastingius and the Disput. in Geneva these words Man by evill was spoyled not of his will but of the soundnesse of his will therefore that which in nature was good in quality became evill and Bernard teacheth there is in us all power to will but to will well we had need to profite better to will evill we are able already by reason of our fall The which if they would stand unto saith this adversarie I would require no more Answ. This we will stand unto and thereby doe evince Odegos to be a blinde guide and vaine disputer that with lyes and calumnies would disgrace his opposites We grant evill Free-will or Free will to evill is remaining in all naturall men we beleeue that freewill to good is from grace and regeneration and that all the Saints
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